Markandeya Purana
Markandeya Purana, one of the 18 Vedic puranas, is comprised of a dialogue between the sage Jaimini and the sage Markandeya. This purana has no sectarian content, being essentially neutral to Vishnu, Shiva, and other aspects and expansions of the Lord.
Markandeya Purana begins with four questions put forth by Jaimini to Markandeya. The text consists 134 chapters. Chapters 50-97 contain the accounts of the 14 Manvantaras (the periods of the Manus) of which 13 chapters (78-90) are together known as Devi Mahatmya (Glorification of the Great Goddess. Chapters 108-133 deal with the genealogies of the Puranic dynasties.
Overall, the Markandeya Purana is divided into five distinct parts:
1. Chapters 1-9, in which Jaimini is referred by Markandeya to the wise Birds, and they directly explain to him the four questions that perplexed him, along with some related matters.
2. Chapters 10-41, in which Jaimini puts further questions to the Birds and they nominally expound upon them. The real speakers are Sumati, nicknamed Jada, and his father.
3. Chapters 42-78, wherein Jaimini and the Birds are the nominal speakers, while the real speakers are Markandeya and his disciple Kraustuki.
4. Chapters 79-90, the Devi-mahatmya, (popularly known as Durgasaptasati) a pure interpolation in which the real speaker is a rsi named Medhas, whose instructions are repeated by Markandeya.
5. Chapters 91-134, in which Markandeya and Kraustuki carry on their discourse. In the end, the Birds bring their narration to a close, there is a long discourse delivered by Markandeya, and Jaimini thanks them and departs.
In the book Markandeya Purana: Sanskrit Text with English Translation, Notes and Index of Verses translated by F. Eden Pargiter (2004), the chapter contents of Markandeya are enumerated as follows:
Chapters 1-3
Introduction
Jaimini applied to Markandeya for instruction on four questions. Markandeya referred him to four learned Birds, sons of Drona and the Apsaras Vapu who was cursed by the rsi Durvasas to be a bird; and narrated the story of their birth, and of their education by Samika; and explained that they were four brahmanas, who were so born, because cursed by their father Sukrsa for not offering their bodies as food to a famished bird.
Chapters 4-9
The Bird's discourse on Jaimini's four questions
Jaimini visited the Birds at the Vindhya Mts. and they answered his four questions thus:- Visnu assumed bodily forms in order to accomplish good; Draupadi became the joint wife of the five Pandavas because they were all emanations of Indra; Baladeva committed brahmanicide during intoxication and expiated it by pilgrimage; and five Visva Devas, who, on seeing Visvamitra's brutality to king Hariscandra, censured Visvamitra, incurred his curse thereby and were born as the five sons of Draupadi to die young and unmarried.
This story led the Birds at Jaimini's request to narrate the whole story of king Hariscandra's sufferings and ultimate beatitude; and the terrible fight which resulted therefrom between Vasistha and Visvamitra as gigantic birds.
Chapters 10-15
The Birds' discourse on Jaimini's further questions Discourse on life, death and action
Jaimini propounded further questions regarding conception, foetal life, birth, growth, death and the consequences of action; and the Birds answered them by reproducing the instruction that a Brahman, Sumati, nick-named Jada, once gave to his father (chapters 10-30).
Thus, the Birds gave in Jada's words a description of death, after-existence's and certain hells; of human conception and birth, and the evils of all existence; of certain other hells and the various terrible torments inflicted there; and they narrated the story of king Vipascit's descent into hell, with a discourse regarding actions and the specific punishments for a long list of various sins, and of his deliverance from hell together with other persons confined there.
Chapters 16-17
Stories Illustrating religious devotion (yoga)
The Birds, continuing Jada's discourse, broached the subject of yoga or religious devotion, but prefaced it with a long narrative (chapters 16 to 39). A brahman Mandavya was saved from a curse by his devoted wife, who stopped the rising of the sun and gained a boon from Atri's wife Anasuya; the gods in consequence blessed Anasuya, and Brahma, Visnu and Siva were born as her three sons Soma, Dattatreya and Durvasas; Dattatreya indulged in sensual pleasures; Arjuna Kartavirya, however, being advised by his minister Garga to propitiate Dattatreya, because Dattatreya (being an incarnation of Visnu) had once 'saved the gods from the demons, did so and by Dattatreya's blessing reigned gloriously. 106 This led on to the story of Alarka, which is used to convey political, religious and social instruction (chapters 17-41).
Chapters 18-23
Alarka's birth and education
King Satrujit's son Rtadhvaja lived in intimate friendship with two Naga princes; they told their father Asvatara - how Rtadhvaja had succoured the Brahman Galava with the help of a wondrous horse named Kuvalaya, and descending to Patala, had killed the demon Patala-ketu there, and had rescued and married the Gandharva princess Madalasa, and was famed as Kuvalayasva; and also how a demon had caused Madalasa to die on a false report of Kuvalayasva's death. King Asvatara, by propitiating Sarasvati then, gained perfect skill in poetry and music (which are described), and by propitiating Siva received Madalasa restored to life; he invited Kuvalayasva to Patala and gave Madalasa back to him. Kuvalayasva had a son by her, and she prattled to the infant; they had three other sons and she named the youngest Alarka.
Chapters 24-32
Political, religious and social instruction
Then followed an exposition of political, religious and social doctrine in the guise of instruction given by Madalasa to Alarka. She instructed him in the duties and conduct of a king; in the duties of the four castes and of a brahmana's life; in the general duties of a grhastha and various religious matters; in the duties of a grhastha in detail; in the sraddha ceremonies; in the performance of the Parvana Sraddha and the persons to be excluded; in the Voluntary sraddhas and their benefits and proper occasions; in the rules of Virtuous Custom, generally and with much detail; about diet, purification, conduct, holy days and various religious ceremonies.
Chapters 33-41
Exposition of religious devotion (yoga)
Rtadhvaja then resigned his kingdom to Alarka and departed to the forest. Alarka lived in pleasure, but, being reduced to great straits by his brother and the king of Kasi, sought relief from Dattatreya. Dattatreya spoke about the soul and, on Alarka's asking about religious devotion (yoga), expounded the method, conditions and signs of its proper performance; the attendant ailments and the stages which lead to final emancipation from existence; the way in which a yogi should live, beg, eat and reach his end; the composition, meaning and efficacy of the word "Om"; ill omens and their signification; and the seasons for, and the importance of, yoga. Alarka then relinquished the kingdom, but his brother, glad at 'Alarka's conversion, declined it and departed. Alarka gave it to his son and departed to the forest. This ends Jada's exposition.
Chapters 42-49
The Bird's discourse on Jaimini's further questions Discourse on Creation
Jaimini put further questions, and the Birds answered them by repeating what Markandeya had taught Kraustuki. This discourse runs on to the end of the Purana.
Markandeya, after extolling this Purana, described the course of creation from Brahma through Pradhana, and the mundane egg; he discoursed about Brahma, and explained divine and human time and the four ages. He described the creation of the earth and all it contains; the gods, demons, pitrs, manking, and the positions assigned them; the origin of the primeval human race and its social and moral evolution; the birth of the nine Sages, Rudra, Manu Svayambhuva and his descendants, Daksa and his offspring; A-dharma and his progeny, especially the goblin Duhsaha and his powers, whose brood of goblins and hags are named with their particular functions; the creation of the Kudras; and the wives and offspring of the rsis and pitrs.
Chapters 50
Account of the Manus
Markandeya next discoursed of the Manus and manvantaras. He told of the first Manu, Svayambhuva, and his descendants who peopled the seven Continents. Jambudvipa was occupied by Agnidhra, and his descendant Bharata gave his name to India. This introduced the subject of geography.
Chapters 51-57
Geography
Markandeya described the earth and its continents, especially Jambu-dvipa; and also Mount Meru, first briefly, and then with full mention of neighboring forests, lakes and mountains; and the course of the Ganges in the sky and on the earth. He mentioned the nine divisions of Bharata, and then dealt with India in detail; naming its seven mountain ranges and its scattered hills; and its rivers, distinguishing them according to their sources, in the Himalaya, the Paripatra, the Vindhya, the Rksa, the Sahya, the Malaya, the Mahendra and the Suktimat ranges. He named the various peoples inhabiting India and its confines, according as they dwelt in the Middle Land (Madhya-desa), in the north-west, outside northwards, in the north, in the east, in the south, in the west, around the Vindhya mountains and beneath the Himalayas.
Next representing India as resting upon Visnu in the form of a tortoise, Markandeya named the various peoples (with the corresponding lunar constellations) as they were distributed over the middle of the tortoise's body, over its face, its right fore-foot, its right flank, its right hind-food, its tail, its left hind-foot, its left flank and its left fore-foot; and he added some astrological, religious and political comments. He then described the countries Bhadrasva, Ketumala, the Northern Kurus, Kimpurusa, Hari-varsa, Ilavrta, Ramyaka, and Hiranmaya.
Chapters 58-77
Account of the Manus (resumed)
Markandeya related the birth of the second Manu. A Brahman visited Himavat and met an Apsaras Varuthini; a Gandharva Kali by personating him gained her affection and she bore a son Svarocis. Svarocis delivered a maiden Manorama from a curse and married her, and also rescued her two girl-companions and married them; after living long in heedless pleasure with them, he had three sons whom he established in separate kingdoms by the knowledge called Padmini; and he had by a forest goddess another son Dyutimat who became the second Manu, Svarocisa; and his period is noticed. The allusion to the knowledge Padmini introduced a discourse on its supporters, the Nidhis.
Continuing, Markandeya related how king Uttama banished his queen for bad temper, and helped a Brahman to find his ill-tempered wife who had been carried off; he was rebuked by a rsi for his own conduct; he recovered the brahman's wife, whose bad hidden; the Brahman changed her nature and the Raksasa restored her to king Uttama; she bore a son, who became the third Manu, Auttama, and his period is noticed.
Markandeya related how king Svarastra when driven from his kingdom, met his deceased queen, and had a son who became the fourth Manu, Tamasa; his period is noticed. The rsi Rtavac made the constellation Revati fall; a maiden was born therefrom; she married king Durgama and bore a son, who became the fifth Manu, Raivata; his period is noticed. Caksusa, being changed when an infant by a hag, became kingVikranta's son, but turned an ascetic and became the sixth Manu, Caksusa; his period is noticed.
Continuing the manvantaras, Markandeya said the Sun married Tvastr's daughter Sanjna and had two sons Vaivasvata and Yama; Sanjna quitted him, leaving her Shadow behind, because his splendour was excessive; Tvastr pared his splendour down while the eighth Manu, Savarni. Vaivasvatais the seventh and present Manu; his period is noticed. The future period of Sevarni with its rsis, gods, etc., is prophesied.
Chapters 78-90
The Devi-Mahatmya
The mention of Savarni introduced the Devi-mahatmya. Markandeya related that king Suratha, being ousted from his kingdom, met a Vaisya driven from his family, and both consulted a rsi about their longings for home; the rsi ascribed their feelings to the goddess Maha-maya (Great Illusion), and related how, when she was lauded by Brahma, Visnu slew the demons Madhu and Kaitabha.
The rsi then recited her exploits. Here begins the Devi-mahatmya properly. The demons under Mahisa vanquished the gods, and the goddess was formed as Candika, (Ambika) out of their special energies combined; she began a great battle and destroyed the demons, all the demon chiefs and finally Mahisa himself. The gods praised her in a hymn, and she promised to befriend them always. Again the gods were vanquished by the demons Sumbha and Nisumbha, and invoked her; she appeared, and Sumbha wanted to marry her but she declined; he sent an army and she destroyed it; he sent another with Canda and Munda; the goddess Kali destroyed them and Candika gave her the combined name Camunda; Sumbha sent all his armies; Candika killed the chief Raktavija, then Nisumbha in spite of Sumbha's aid, and many demons, and finally Sumbha himself; whereat the universe was filled with joy. The gods praised her in a hymn and she promised to deliver them always. She descanted on the merits of this poem. The gods regained their supremacy; and she is extolled. Here ends the Devi-mahatmya properly. After hearing this poem King Suratha worshipped Candika, and she promised he should be the eighth Manu, Savarni.
Chapters 91-97
Account of the Manus (resumed)
Markandeya, continuing, mentioned the other future Manus, the ninth, tenth, eleventh and twelfth named Savarna, and the thirteenth named Raucya, and their periods. H. narrated the story of Raucya. A Prajapati Ruci was urged by the Pitrs to marry; he propitiated Brahma and pleased the Pitrs in a hymn; they appeared and promised him a wife and extolled his hymn; he married an Apsaras and had a son who will be the thirteenth Manu Raucya. Santi, the disciple of art irascible rsi Bhuti, finding the sacred fire extinguished, offered a hymn to Agni. Agni restored the fire and promised to Bhiiti a son who should he the fourteenth Manu, Bhautya. Bhautya's period is noticed. This account of the manvantaras is extolled.
Chapters 98
Commencement of the Genealogies
At Kraustuki's request Markandeya began the genealogies. Brahma creates Daksa, from whom came Martanda, the Sun. Then mentioning that Brahma was born from the mundane egg, and produced the lokas (worlds), and next the four Vedas with their merits - Markandeya diverged into a laudation of the Sun.
Chapters 99-107
The majesty of the Sun
The gods and the Vedas are declared to be manifestations of the Sun. The sun's glory was at first too great, and Brahma with a hymn induced him to contract it and then finished the creation. Marici's son Kasyapa begot the gods, demons, mankind, etc. The demons overcame the gods and Aditi sought help of the Sun in a hymn. He became her son as Martnda and destroyed the demons. The story of the Sun and his wife Sanjna (as told in chapters 74 and 75) is re-told here with more detail regarding the Shadow-Sanjna, the curse on Yama, the paring down of the Sun's splendour, the hymns offered to the Sun, and the Sun's offspring and the stations allotted them.
Further Markandeya related that king Rajya-vardhana when old resolved to resign the kingdom, but his people in grief propitiated the Sun, and the Sun granted him great length of life; the king similarly obtained the same boon for them. This story is extolled.
Chapters 108-133
The Genealogies resumed
Markandeya mentioned Manu Vaivasvata's seven sons and Ila-Sudyumna, Pururavas, etc. Manu's son Pusadhra killed a brahman's cow and being cursed became a sudra. Karusa's descendants were mentioned. Dista's son Nabhaga married a vaisya maiden willfully and became a vaisya; their son Bhanandana conquered the earth, but Nabhaga declined to reign. Then Nabhaga's wife explained that she was not really a promise of recovery, and that she was a princess and had become a vaisya under Agastya's curse.
Bhanandana became king. His son Vatsapri rescued a princess Sunanda from Patala after killing a demon king who had a magic club and married her. His son was Pramsu and Pransu's son Prajati. Prajati's son Khanitra was beneficent; his brother's ministers practiced magic to dethrone him but destroyed themselves; Khanitra resigned the kingdom in grief and went to the forest. His son Ksupa performed sacrifices for the harvests. His son was Vira and grandsom Yivimsa. Vivimsa's son Khaninetra while hunting met two deer eager to be sacrificed and by Indra's favour obtained a son Balasva. Balasva was called Karandhama because of a fanciful victory.
His son Aviksit married man princesses and carried off princess Vaisaini at her svayamvara; the suitor kings conquered and captured him, but she refused them all; Karandhama rescued Aviksit, but Aviksit refused to marry the princess after his discomfiture; she turned to austerities and obtained an assurance from the gods: Aviksit's mother by a ruse obtained a promise from him to beget a son: while hunting he rescued the princess from a demon and pleased the gods: she proved to be a Gandharvamaiden and Aviksit married her in the Gandharva world; She bore a son Marutta there Aviksit returned but refused the kingdom because of his discomfiture. Marutta became king, and was 653 a universal monarch, a great sacrificer, and liberal benefactor to brahmans. The Nagas gave great trouble, and he attacked them, but Aviksit interposed in favour of the Nagas; a battle was averted by the rsis, and the Nagas made reparation. Marutta's wives are named.
His son Narisyanta enriched the brahmans permanently at a great sacrifice. His son Dama was chosen by the Dasarna princess, and defeated the suitor kings, who, in violation of marriage laws, opposed him. Dama became king. Narisyanta was murdered in the forest by Vapusmat one of those kings. Dama bewailed, and vowed vengeance against the murderer; he slew Vapusmat and celebrated his father's obsequies with Vapusmat's flesh and blood.
Chapters 134
Conclusion
The Birds closed their long repetition of Markandeya's instruction to Kraustuki, with an encomium on the Puranas and this Purana in particular. Jaimini thanked them.
Markandeya Purana
Books VII and VIII, Translated by B.H. Wortham
Once upon earth there lived a saintly king
Markandeya Purana begins with four questions put forth by Jaimini to Markandeya. The text consists 134 chapters. Chapters 50-97 contain the accounts of the 14 Manvantaras (the periods of the Manus) of which 13 chapters (78-90) are together known as Devi Mahatmya (Glorification of the Great Goddess. Chapters 108-133 deal with the genealogies of the Puranic dynasties.
Overall, the Markandeya Purana is divided into five distinct parts:
1. Chapters 1-9, in which Jaimini is referred by Markandeya to the wise Birds, and they directly explain to him the four questions that perplexed him, along with some related matters.
2. Chapters 10-41, in which Jaimini puts further questions to the Birds and they nominally expound upon them. The real speakers are Sumati, nicknamed Jada, and his father.
3. Chapters 42-78, wherein Jaimini and the Birds are the nominal speakers, while the real speakers are Markandeya and his disciple Kraustuki.
4. Chapters 79-90, the Devi-mahatmya, (popularly known as Durgasaptasati) a pure interpolation in which the real speaker is a rsi named Medhas, whose instructions are repeated by Markandeya.
5. Chapters 91-134, in which Markandeya and Kraustuki carry on their discourse. In the end, the Birds bring their narration to a close, there is a long discourse delivered by Markandeya, and Jaimini thanks them and departs.
In the book Markandeya Purana: Sanskrit Text with English Translation, Notes and Index of Verses translated by F. Eden Pargiter (2004), the chapter contents of Markandeya are enumerated as follows:
Chapters 1-3
Introduction
Jaimini applied to Markandeya for instruction on four questions. Markandeya referred him to four learned Birds, sons of Drona and the Apsaras Vapu who was cursed by the rsi Durvasas to be a bird; and narrated the story of their birth, and of their education by Samika; and explained that they were four brahmanas, who were so born, because cursed by their father Sukrsa for not offering their bodies as food to a famished bird.
Chapters 4-9
The Bird's discourse on Jaimini's four questions
Jaimini visited the Birds at the Vindhya Mts. and they answered his four questions thus:- Visnu assumed bodily forms in order to accomplish good; Draupadi became the joint wife of the five Pandavas because they were all emanations of Indra; Baladeva committed brahmanicide during intoxication and expiated it by pilgrimage; and five Visva Devas, who, on seeing Visvamitra's brutality to king Hariscandra, censured Visvamitra, incurred his curse thereby and were born as the five sons of Draupadi to die young and unmarried.
This story led the Birds at Jaimini's request to narrate the whole story of king Hariscandra's sufferings and ultimate beatitude; and the terrible fight which resulted therefrom between Vasistha and Visvamitra as gigantic birds.
Chapters 10-15
The Birds' discourse on Jaimini's further questions Discourse on life, death and action
Jaimini propounded further questions regarding conception, foetal life, birth, growth, death and the consequences of action; and the Birds answered them by reproducing the instruction that a Brahman, Sumati, nick-named Jada, once gave to his father (chapters 10-30).
Thus, the Birds gave in Jada's words a description of death, after-existence's and certain hells; of human conception and birth, and the evils of all existence; of certain other hells and the various terrible torments inflicted there; and they narrated the story of king Vipascit's descent into hell, with a discourse regarding actions and the specific punishments for a long list of various sins, and of his deliverance from hell together with other persons confined there.
Chapters 16-17
Stories Illustrating religious devotion (yoga)
The Birds, continuing Jada's discourse, broached the subject of yoga or religious devotion, but prefaced it with a long narrative (chapters 16 to 39). A brahman Mandavya was saved from a curse by his devoted wife, who stopped the rising of the sun and gained a boon from Atri's wife Anasuya; the gods in consequence blessed Anasuya, and Brahma, Visnu and Siva were born as her three sons Soma, Dattatreya and Durvasas; Dattatreya indulged in sensual pleasures; Arjuna Kartavirya, however, being advised by his minister Garga to propitiate Dattatreya, because Dattatreya (being an incarnation of Visnu) had once 'saved the gods from the demons, did so and by Dattatreya's blessing reigned gloriously. 106 This led on to the story of Alarka, which is used to convey political, religious and social instruction (chapters 17-41).
Chapters 18-23
Alarka's birth and education
King Satrujit's son Rtadhvaja lived in intimate friendship with two Naga princes; they told their father Asvatara - how Rtadhvaja had succoured the Brahman Galava with the help of a wondrous horse named Kuvalaya, and descending to Patala, had killed the demon Patala-ketu there, and had rescued and married the Gandharva princess Madalasa, and was famed as Kuvalayasva; and also how a demon had caused Madalasa to die on a false report of Kuvalayasva's death. King Asvatara, by propitiating Sarasvati then, gained perfect skill in poetry and music (which are described), and by propitiating Siva received Madalasa restored to life; he invited Kuvalayasva to Patala and gave Madalasa back to him. Kuvalayasva had a son by her, and she prattled to the infant; they had three other sons and she named the youngest Alarka.
Chapters 24-32
Political, religious and social instruction
Then followed an exposition of political, religious and social doctrine in the guise of instruction given by Madalasa to Alarka. She instructed him in the duties and conduct of a king; in the duties of the four castes and of a brahmana's life; in the general duties of a grhastha and various religious matters; in the duties of a grhastha in detail; in the sraddha ceremonies; in the performance of the Parvana Sraddha and the persons to be excluded; in the Voluntary sraddhas and their benefits and proper occasions; in the rules of Virtuous Custom, generally and with much detail; about diet, purification, conduct, holy days and various religious ceremonies.
Chapters 33-41
Exposition of religious devotion (yoga)
Rtadhvaja then resigned his kingdom to Alarka and departed to the forest. Alarka lived in pleasure, but, being reduced to great straits by his brother and the king of Kasi, sought relief from Dattatreya. Dattatreya spoke about the soul and, on Alarka's asking about religious devotion (yoga), expounded the method, conditions and signs of its proper performance; the attendant ailments and the stages which lead to final emancipation from existence; the way in which a yogi should live, beg, eat and reach his end; the composition, meaning and efficacy of the word "Om"; ill omens and their signification; and the seasons for, and the importance of, yoga. Alarka then relinquished the kingdom, but his brother, glad at 'Alarka's conversion, declined it and departed. Alarka gave it to his son and departed to the forest. This ends Jada's exposition.
Chapters 42-49
The Bird's discourse on Jaimini's further questions Discourse on Creation
Jaimini put further questions, and the Birds answered them by repeating what Markandeya had taught Kraustuki. This discourse runs on to the end of the Purana.
Markandeya, after extolling this Purana, described the course of creation from Brahma through Pradhana, and the mundane egg; he discoursed about Brahma, and explained divine and human time and the four ages. He described the creation of the earth and all it contains; the gods, demons, pitrs, manking, and the positions assigned them; the origin of the primeval human race and its social and moral evolution; the birth of the nine Sages, Rudra, Manu Svayambhuva and his descendants, Daksa and his offspring; A-dharma and his progeny, especially the goblin Duhsaha and his powers, whose brood of goblins and hags are named with their particular functions; the creation of the Kudras; and the wives and offspring of the rsis and pitrs.
Chapters 50
Account of the Manus
Markandeya next discoursed of the Manus and manvantaras. He told of the first Manu, Svayambhuva, and his descendants who peopled the seven Continents. Jambudvipa was occupied by Agnidhra, and his descendant Bharata gave his name to India. This introduced the subject of geography.
Chapters 51-57
Geography
Markandeya described the earth and its continents, especially Jambu-dvipa; and also Mount Meru, first briefly, and then with full mention of neighboring forests, lakes and mountains; and the course of the Ganges in the sky and on the earth. He mentioned the nine divisions of Bharata, and then dealt with India in detail; naming its seven mountain ranges and its scattered hills; and its rivers, distinguishing them according to their sources, in the Himalaya, the Paripatra, the Vindhya, the Rksa, the Sahya, the Malaya, the Mahendra and the Suktimat ranges. He named the various peoples inhabiting India and its confines, according as they dwelt in the Middle Land (Madhya-desa), in the north-west, outside northwards, in the north, in the east, in the south, in the west, around the Vindhya mountains and beneath the Himalayas.
Next representing India as resting upon Visnu in the form of a tortoise, Markandeya named the various peoples (with the corresponding lunar constellations) as they were distributed over the middle of the tortoise's body, over its face, its right fore-foot, its right flank, its right hind-food, its tail, its left hind-foot, its left flank and its left fore-foot; and he added some astrological, religious and political comments. He then described the countries Bhadrasva, Ketumala, the Northern Kurus, Kimpurusa, Hari-varsa, Ilavrta, Ramyaka, and Hiranmaya.
Chapters 58-77
Account of the Manus (resumed)
Markandeya related the birth of the second Manu. A Brahman visited Himavat and met an Apsaras Varuthini; a Gandharva Kali by personating him gained her affection and she bore a son Svarocis. Svarocis delivered a maiden Manorama from a curse and married her, and also rescued her two girl-companions and married them; after living long in heedless pleasure with them, he had three sons whom he established in separate kingdoms by the knowledge called Padmini; and he had by a forest goddess another son Dyutimat who became the second Manu, Svarocisa; and his period is noticed. The allusion to the knowledge Padmini introduced a discourse on its supporters, the Nidhis.
Continuing, Markandeya related how king Uttama banished his queen for bad temper, and helped a Brahman to find his ill-tempered wife who had been carried off; he was rebuked by a rsi for his own conduct; he recovered the brahman's wife, whose bad hidden; the Brahman changed her nature and the Raksasa restored her to king Uttama; she bore a son, who became the third Manu, Auttama, and his period is noticed.
Markandeya related how king Svarastra when driven from his kingdom, met his deceased queen, and had a son who became the fourth Manu, Tamasa; his period is noticed. The rsi Rtavac made the constellation Revati fall; a maiden was born therefrom; she married king Durgama and bore a son, who became the fifth Manu, Raivata; his period is noticed. Caksusa, being changed when an infant by a hag, became kingVikranta's son, but turned an ascetic and became the sixth Manu, Caksusa; his period is noticed.
Continuing the manvantaras, Markandeya said the Sun married Tvastr's daughter Sanjna and had two sons Vaivasvata and Yama; Sanjna quitted him, leaving her Shadow behind, because his splendour was excessive; Tvastr pared his splendour down while the eighth Manu, Savarni. Vaivasvatais the seventh and present Manu; his period is noticed. The future period of Sevarni with its rsis, gods, etc., is prophesied.
Chapters 78-90
The Devi-Mahatmya
The mention of Savarni introduced the Devi-mahatmya. Markandeya related that king Suratha, being ousted from his kingdom, met a Vaisya driven from his family, and both consulted a rsi about their longings for home; the rsi ascribed their feelings to the goddess Maha-maya (Great Illusion), and related how, when she was lauded by Brahma, Visnu slew the demons Madhu and Kaitabha.
The rsi then recited her exploits. Here begins the Devi-mahatmya properly. The demons under Mahisa vanquished the gods, and the goddess was formed as Candika, (Ambika) out of their special energies combined; she began a great battle and destroyed the demons, all the demon chiefs and finally Mahisa himself. The gods praised her in a hymn, and she promised to befriend them always. Again the gods were vanquished by the demons Sumbha and Nisumbha, and invoked her; she appeared, and Sumbha wanted to marry her but she declined; he sent an army and she destroyed it; he sent another with Canda and Munda; the goddess Kali destroyed them and Candika gave her the combined name Camunda; Sumbha sent all his armies; Candika killed the chief Raktavija, then Nisumbha in spite of Sumbha's aid, and many demons, and finally Sumbha himself; whereat the universe was filled with joy. The gods praised her in a hymn and she promised to deliver them always. She descanted on the merits of this poem. The gods regained their supremacy; and she is extolled. Here ends the Devi-mahatmya properly. After hearing this poem King Suratha worshipped Candika, and she promised he should be the eighth Manu, Savarni.
Chapters 91-97
Account of the Manus (resumed)
Markandeya, continuing, mentioned the other future Manus, the ninth, tenth, eleventh and twelfth named Savarna, and the thirteenth named Raucya, and their periods. H. narrated the story of Raucya. A Prajapati Ruci was urged by the Pitrs to marry; he propitiated Brahma and pleased the Pitrs in a hymn; they appeared and promised him a wife and extolled his hymn; he married an Apsaras and had a son who will be the thirteenth Manu Raucya. Santi, the disciple of art irascible rsi Bhuti, finding the sacred fire extinguished, offered a hymn to Agni. Agni restored the fire and promised to Bhiiti a son who should he the fourteenth Manu, Bhautya. Bhautya's period is noticed. This account of the manvantaras is extolled.
Chapters 98
Commencement of the Genealogies
At Kraustuki's request Markandeya began the genealogies. Brahma creates Daksa, from whom came Martanda, the Sun. Then mentioning that Brahma was born from the mundane egg, and produced the lokas (worlds), and next the four Vedas with their merits - Markandeya diverged into a laudation of the Sun.
Chapters 99-107
The majesty of the Sun
The gods and the Vedas are declared to be manifestations of the Sun. The sun's glory was at first too great, and Brahma with a hymn induced him to contract it and then finished the creation. Marici's son Kasyapa begot the gods, demons, mankind, etc. The demons overcame the gods and Aditi sought help of the Sun in a hymn. He became her son as Martnda and destroyed the demons. The story of the Sun and his wife Sanjna (as told in chapters 74 and 75) is re-told here with more detail regarding the Shadow-Sanjna, the curse on Yama, the paring down of the Sun's splendour, the hymns offered to the Sun, and the Sun's offspring and the stations allotted them.
Further Markandeya related that king Rajya-vardhana when old resolved to resign the kingdom, but his people in grief propitiated the Sun, and the Sun granted him great length of life; the king similarly obtained the same boon for them. This story is extolled.
Chapters 108-133
The Genealogies resumed
Markandeya mentioned Manu Vaivasvata's seven sons and Ila-Sudyumna, Pururavas, etc. Manu's son Pusadhra killed a brahman's cow and being cursed became a sudra. Karusa's descendants were mentioned. Dista's son Nabhaga married a vaisya maiden willfully and became a vaisya; their son Bhanandana conquered the earth, but Nabhaga declined to reign. Then Nabhaga's wife explained that she was not really a promise of recovery, and that she was a princess and had become a vaisya under Agastya's curse.
Bhanandana became king. His son Vatsapri rescued a princess Sunanda from Patala after killing a demon king who had a magic club and married her. His son was Pramsu and Pransu's son Prajati. Prajati's son Khanitra was beneficent; his brother's ministers practiced magic to dethrone him but destroyed themselves; Khanitra resigned the kingdom in grief and went to the forest. His son Ksupa performed sacrifices for the harvests. His son was Vira and grandsom Yivimsa. Vivimsa's son Khaninetra while hunting met two deer eager to be sacrificed and by Indra's favour obtained a son Balasva. Balasva was called Karandhama because of a fanciful victory.
His son Aviksit married man princesses and carried off princess Vaisaini at her svayamvara; the suitor kings conquered and captured him, but she refused them all; Karandhama rescued Aviksit, but Aviksit refused to marry the princess after his discomfiture; she turned to austerities and obtained an assurance from the gods: Aviksit's mother by a ruse obtained a promise from him to beget a son: while hunting he rescued the princess from a demon and pleased the gods: she proved to be a Gandharvamaiden and Aviksit married her in the Gandharva world; She bore a son Marutta there Aviksit returned but refused the kingdom because of his discomfiture. Marutta became king, and was 653 a universal monarch, a great sacrificer, and liberal benefactor to brahmans. The Nagas gave great trouble, and he attacked them, but Aviksit interposed in favour of the Nagas; a battle was averted by the rsis, and the Nagas made reparation. Marutta's wives are named.
His son Narisyanta enriched the brahmans permanently at a great sacrifice. His son Dama was chosen by the Dasarna princess, and defeated the suitor kings, who, in violation of marriage laws, opposed him. Dama became king. Narisyanta was murdered in the forest by Vapusmat one of those kings. Dama bewailed, and vowed vengeance against the murderer; he slew Vapusmat and celebrated his father's obsequies with Vapusmat's flesh and blood.
Chapters 134
Conclusion
The Birds closed their long repetition of Markandeya's instruction to Kraustuki, with an encomium on the Puranas and this Purana in particular. Jaimini thanked them.
Markandeya Purana
Books VII and VIII, Translated by B.H. Wortham
Once upon earth there lived a saintly king
Named Harišchandra; pure in heart and mind,
In virtue eminent, he ruled the world,
Guarding mankind from evil. While he reigned
No famine raged, nor pain; untimely death
Ne'er cut men off; nor were the citizens
Of his fair city lawless. All their wealth,
And power, and works of righteousness, ne'er filled
Their hearts with pride; in everlasting youth
And loveliness the women passed their days.
It so fell out, that while this mighty king
Was hunting in the forest, that he heard
The sound of female voices raised in cry
Of supplication. Then he turned and said,
Leaving the deer to fly unheeded: "Stop!
Who art thou, full of tyranny and hate,
That darest thus oppress the earth; while I,
The tamer of all evil, live and rule?"
Then, too, the fierce Ganeša,--he who blinds
The eyes, and foils the wills of men,--he heard
The cry, and thus within himself he thought:
"This surely is the great ascetic's work,
The mighty Višvâmitra; he whose acts
Display the fruits of penance hard and sore.
Upon the sciences he shows his power,
While they, in patience, discipline of mind,
And silence perfected, cry out with fear,
'What shall we do? The illustrious Kaušika
Is powerful; and we, compared with him,
Are feeble.' Thus they cry. What shall I do?
My mind is filled with doubt. Yet stay; a thought
Has come across me: Lo! this king who cries
Unceasingly, 'Fear not!' meeting with him,
And entering his heart, I will fulfil
All my desire." Then filled with Rudra's son--
Inspired with rage by Vigna Raj--the king
Spake up and said: "What evil doer is here,
Binding the fire on his garment's hem,
While I, his king, in power and arms renowned,
Resplendent in my glory, pass for nought?
Surely the never-ending sleep of death
Shall overtake him, and his limbs shall fail,
Smitten with darts from my far-reaching bow,
Whose fame this lower world may scarce contain."
Hearing the prince's words, the saint was filled
With wrath o'erpow'ring, and the sciences
Fell blasted in a moment at his glance.
But when the king beheld the pious sage
All-powerful, he quaked exceedingly,
And trembled like the sacred fig-tree's leaves.
Then Višvâmitra cried: "Stop, miscreant!"
And Harišchandra, humbly falling down
Before the saint, in accents low and meek:
"O Lord! most holy! most adorable!
Oh, blame me not! This is no fault of mine!
My duty calls," he said, "I must obey."
"Is it not written in the Holy Law,
'Alms must be given by a virtuous king;
His people must be fought for, and be kept
From every ill'?" Then Višvâmitra spoke
And said: "To whom, O king, should'st thou give alms?
For whom in battle should'st thou fight? and whom
Should'st thou protect? Oh, tell me, nor delay,
But quickly answer, if thou fearest sin."
"Alms should be given to Brâhmans," said the king:
"Those who are weak should be protected: foes
In battle should be met and overcome."
Then Višvâmitra spoke and said: "O king!
If thus indeed thou rightly dost perceive
Thy royal duty, give thine alms to me;
I am a holy Brâhman, and I seek
A dwelling-place; moreover I would gain
A wife: therefore bestow on me thine alms."
The king, his heart filled with exceeding joy,
Felt, as it were, his youth return, and said:
"Fear not! but tell me, son of Kaušika,
Thy heart's desire; and be it hard to gain,
Or be it easy, it shall still be thine.
Say, shall I give thee gold, or wealth, or life?
Or shall I give thee wife, or child, or land?
Or my prosperity itself?" "O king!"
The sage replied, "thy present I accept;
But let thine alms, I pray, be granted first,--
The offering for the kingly sacrifice."
"O Brâhman!" said the king, "the alms are thine;
Further than this, whatever be the gift
Thou mayest desire, freely I give it thee.
Ask what thou wilt." Then Višvâmitra spake:
"Give me the earth, its mountains, seas, and towns,
With all its kingdoms, chariots, horses, men;
Its elephants, its treasure-houses too;
Its treasures vast, and all whate'er beside
Is recognized as thine: oh! give me all,
I pray, except thyself, thy wife, thy son,
And this thy righteousness, that follows close
Beside thee. Sinless one! oh thou who art
Perfect in righteousness! oh give me all--
All beside these. What need of further words."
The king, with heart rejoicing, and unchanged
In countenance, hearing the sage's words,
Said, humbly bowing down before the saint,
"So be thy wish fulfilled." "O saintly king,"
Said Višvâmitra, "if the world is mine,
And power, and wealth, I pray you who shall reign,
Since in this kingdom as a devotee
I dwell?" Then Harišchandra said: "'Ere this,
Before the world was thine by my free gift,
Thou wast the lord of all; how much more now?
Thy right is doubly sure." Then said the sage:
"If this indeed be so,--if the whole world
Be truly mine, and all its sovereignty,
Then should'st thou not remain, nor leave thyself
Aught of that kingdom which thou hast renounced,
But, casting off thy royal ornaments,
Thou should'st depart, clothed in a dress of bark."
The king, obedient to the sage's word,
Stripped off his royal dress, and, with his wife
And son, made haste to go. Then said the saint:
"Stop, Harišchandra! Hast thou then forgot
The offering for the kingly sacrifice
That thou hast promised us?" Replied the king:
"O mighty saint! the kingdom now is thine;
All have I given to thee: and as for me,
What have I left?--nought! save myself,
My wife, my son!" "Thou sayest the truth, indeed,"
Answered the sage; "but yet there still remains
The offering for the kingly sacrifice.
And this know well: A vow to Brâhmans made,
If unfulfilled, works special woe to him
Who made the vow. For in this sacrifice
Must offerings of worth be freely made
To Brâhmans;--offerings until they cry
Hold! that suffices for us! Therefore pay
Thy promised vow, nor longer hesitate.
'Alms are for Brâhmans,' thou thyself hast said,
'Those who are weak must be protected: foes
In battle must be met and overcome.'"
"O saintly priest!" answered the king, "my wealth
Is all departed: nothing now remains
For me to give: yet grant me time I pray,
And I will pay the offering!" "Noble king,"
Said Višvâmitra, "speak I pray thee! Say
What time dost thou appoint that I should wait?
Speak! no delay! or else my curse of fire
Shall burn thee up." Then Harišchandra said:
"Most holy Brâhman! when a month has past
The money for the offering shall be thine.
Now I have nothing. Oh! be pleased to grant
Remission for the present." Said the sage,
"Go! go! most noble prince! maintain thy faith!
And may'st thou prosper! may no enemies
Harass thy road." Commanded thus, the king
Departed as an outcast;--he, the king
Of all the earth, an exile with his wife
Unused to go afoot, and with his son
Went forth: while cries and lamentations rose
On every side: "Our hearts are filled with pain,
Why dost thou leave us thus? O virtuous king!
Show mercy to thy subjects. Righteousness
Indeed shines forth in thee; if thou art full
Of mercy, may it overflow on us.
Stay! Mighty Prince! one moment, while we gaze
With lover's eyes upon thy beauteous form.
Alas! our Prince! Shall we ne'er see thee more?
How changed thy princely state! Thou, who did'st once
Go forth, surrounded by attendant kings,
Who marched on foot; while stately elephants
Bore e'en thy ministers. Now, Lord of Kings!
Thyself art driven forth on foot. Yet, stay!