Markandeya Puranam

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The Father said: – Wonderful is your story, O sons, tell me what was done by the prince proceeding along with Galava. (1)

The sons said: – Residing in the charming hermitage of Galava the son of the king removed all the impediments of those conversant with Brahman. (2) That wretch of a Danava, beside

himself with vanity, could not perceive that the heroe Kuvalayashwa was living in the hermitage of Galava. (3) Thereupon one day, to inflict the Brahmana Galava, engaged in evening prayers, he came there assuming the form of a boar. (4) Then the disciples of the ascetic crying aloud, the prince, riding quickly on his horse and taking up the bow, pursued the boar. (5) And stretching his strong and beautifully painted bow he struck him with a bow lustrous like the crescent. (6) Being pierced by the arrow and anxious to save his life the beast entered into a huge forest abounding in hilly trees. (7) Then spurred on by the prince engaged in satisfying the command of his father, the horse, fleet as the mind, quickly pursued him. (8) Then passing ever quickly a thousand Yoyanas the boar fell into a pit on the face of the earth. (9) And following him immediately the prince too, with the horse, fell into that huge pit covered with darkness. (10)

The prince could not see him there: he then saw the light and nether region, but could not see him. (11) He saw there a city resembling that of Purandara, surrounded by ramparts and abounding in a number of golden palaces. (12) Entering into that city he did not see any man – and then while retracing his steps quickly he espied a damsel. (13) Thereat that one of a slender make was asked by him: “To whom and for what are you going?” The damsel said nothing and went up to a palace. (14) Binding the horse somewhere the prince fearlessly followed her having his eyes expanded with wonderment. (15) He then saw a damsel like Rati, the companion of Kama, lying on a highly spacious bed-stead all made of gold. (16) Her countenance was like that of the moon: eye-brows fair, hips and breast round; her lips were like Vimva fruits; she was thin built and her eyes were like red lotuses. (17) Her nails were dark-blue and a little high; her body was dark-blue and tender and her hands and legs were coppery; her thighs were like the trunks of an elephant – she had beautiful teeth and her curling locks were dark-blue, thin and firm set. (18) Beholding her with every limb fair like the tender creeper (wife) around the body of the bodiless (god of love) the prince took her to be a goddess of the nether region. (19) Beholding him too with dark-blue locks, with well-built thighs, arms and shoulders that, fair one also took him for Madana (the god of love). (20) Having her mind agitated that noble lady, of a slender make, rose up but immediately yielded to the control of bashfulness, wonder and restlessness. (21)

(She thought:) “Who is he? Is he a god, a Yaksha, a Gandharva, a serpent, a Vidyadhara or a man who practised virtues only that has come here?” (22) Indulging in this way in various thoughts, sighing heavily and sitting on the earth, that one, of inebriete eyes, fell into a trance. (23) Assailed by the shafts of Cupid the prince too, approaching, consoled her and said: “Do not fear.” (24) Taking up a palmyra fan, the damsel, who had been seen before by the high-souled one, began to fan her anxiously. (25) Then soothing her he enquired into the cause of her trance and the damsel, a little abashed, described every thing through her companion. (26) She described to the prince at length, that the trance was owing to her seeing him, as she had been commissioned by her mistress. (27)

The woman said: – “O prince, she is the daughter of the king of Gandharvas living in the celestial region celebrated by the name of Vishawavasu. This one, of fair eye-brows, is known as Madalasa. (28) The fierce Danava, capable of riving the enemies, known as Patalaketu, the son of Vajraketu, lives in the nether region. (29) When she came to the garden without me that vicious-souled one, resorting to his illusive energy begotten of darkness, carried her away. (30) The Asura shall espouse her on the thirteenth lunar day. He does not deserve this fair one as a Sudra is not entitled to read the Vedas. (31) While at the end of the day this lady was about to lay violent hands upon her own life Surabhi said to her: – “The wretch of a Danava shall not be able to get you. (32) O great lady, the one, who will pierce him with shafts when gone to the region of mortals, shall soon become your husband. (33) I am her loving companion by name Kundala, daughter of Vindhyavan and the wife of Veerapushkaramalin. (34) My husband being slain by Shumbha I am observing a vow and bent upon going to the next world roaming about from one shrine to another by virtue of my celestial gait. (35) The vicious-souled Patalaketu, assuming the form of a boar, has been pierced with an arrow by some one for protecting the ascetics. (36) For learning the truth I have come here speedily, for certain that wretch of a Danava has been struck by somebody.

(37) Listen, now to the cause of her falling into a trace. O conferrer of honours, from the very

moment she saw you she fell in love with you. (38) You are like the son of a god and gifted with sweet speech and other accomplishments. She is the wife of that one by whom this Danava has been pierced. (39) For this reason she has fallen into a great trance. Will this spare-built damsel go through life-long miseries? (40) She has been attached to you whereas another will be her husband and then her misery will last for life; Surabhi’s word can never be otherwise. (41) I have been stricken with grief, O lord. For my love for her I have come here: there is, no particular difference between one’s own body and her companion. (42) If this fair one can get a desired-for heroic husband, I can then carry on my hard austerities with a mind shorn of anxiety. (43) O you great one, who are you and for what have you come here? Are you a deity, a Daitya, a Gandharva, a Pannaga or a Kinnara? (44) For such is not a human body nor can he come here. Do you therefore speak to me the truth as I have told you.” (45)

Kuvalayashwa said: – “You have asked me, O you conversant with virtue, who I am and for what I have come. Listen, O you of unsullied understanding, I shall relate all from the very beginning. (46) I am the son of the king Satrujit. Despatched by my sire, O fair one, for protecting the ascetics I came to the hermitage of Galava. (47) While I engaged in protecting the ascetics of pious observances somebody, assuming the form of a boar, came to obstruct them. (48) Being struck by me with an arrow resplendent like the crescent he fled away quickly and, I on horse back, followed him. (49) Both he and my horse all on a sudden fell into a pit. And I, on horse back, alone roamed about in darkness. (50) Then while I got light I saw you. But when asked by me you gave no reply. (51) Following you then I entered into this most excellent palace. I have thus spoken to you the truth – I am neither a god nor a Danava;

(52) nor a Pannaga, nor a Gandharva nor a Kinnara, O you of pure smiles. All these deities and others, O Kundala, are worthy of my veneration. I am a man and you should not fear me.” (53)

The sons said: – Then filled with delight that damsel became inert with bashfulness. She kept gazing on the most beautiful countenance of her companion and could not speak anything else. (54) Her companion (Kundala) delighted with hearing that all that he said was compatible with the words of Surabhi, replied. Kundala said: (55) “O hero, you have spoken the truth – there is no doubt about your words. Her heart shall not go elsewhere. Seeing you she has been pacified. (56) Supreme grace seeks refuge with the moon, the rays with the sun, prosperity with the lucky, endurance with the heroe and forgiveness with the good. (57) Undoubtedly that sinful wretch of a Danava has been struck by you. Why should Surabhi, the mother of kine, speak false-hood? (58) Blessed and fortunate is she by having you near her; do you, O hero, duly perform what should be done now.” (59)

The sons said: – O father, the prince then said to her: – “I am not my master; how can I espouse this damsel without obtaining permission?” (Kundala said:) – “Don’t speak like this. She is really the daughter of a god. Marry her.” Thus addressed by her he agreed to marry her. (Kundala) then thought of Tumvuru, her family priest. He too, for his love for Madalasa and reverence for Kundala, immediately came there with Samit and Kusha in his hands. Lighting up fire, offering oblation consecrated with Mantras, performing the benedictory rites, and celebrating duly the nuptials of the girl that intelligent (ascetic) repaired to his hermitage for carrying on his asceticism. (60-64) She (Kundala) then said to her companion: “I have been satisfied, O fair one, seeing you, beautiful as you are, connected with him. (65) Now with an undisturbed mind I shall engage in matchless austerities. I shall have my sins washed by the water of the holy river and then I shall not be so again.” (66) She then, desirous of going away, bending low with humility and with words suppressed by the love for her companion, said to the prince. (67)

Kundala said: – “Even men cannot instruct persons like you, O you of matchless wisdom, how can women? So I do not impart instructions upon you. (68) But my heart has been attracted by love for this youthful damsel and you too trust me. Therefore I do remind you, O slayer of enemies; (69) that a husband should always maintain and protect his wife. A wife always helps a husband in the acquirement of virtue, profit and desire. (70) When a husband and a wife are attached to each other then is the union of three-fold objects, namely, virtue, profit and desire (is brought about). (71) How can a man, O lord, acquire virtue without wife or

how can he get profit or desire – for these three are established in a wife. (72) And in the same way a wife, without her husband, is not capable of acquiring virtue etc. for the accomplishment of three fold objects is dependant upon the conjugal relation. (73) O prince, without wife a man cannot adore the gods, the ancestral manes, the servants and the guests.

(74) In the absence of a wife or when united with a bad wife, the wealth, even when acquired by men and brought to their house, is spent away. (75) It is directly seen that men cannot accomplish their desired for objects without wives. The husband and wife, when they jointly carry on pious observances, attain to three fold virtues. (76) As a man satisfies his ancestral manes with offspring, the guests with food and the immortals with adoration, so with all these should he protect his chaste wife. (77) The wife too, without her husband, cannot acquire, virtue, desire, wealth and offspring for these threefold objects follow only the conjugal, relation. (78) I have thus said this to you both. I shall now go to my wished for place. Do you advance with her in prosperity, offspring and happiness.” (79)

THE sons said: – Having said this, embraced her companion and saluted him, she, with her celestial motion, went away where she liked. (80) Having placed her on the horse while Satrujit’s son was about to come out of the nether region, the offspring, of Danu, informed of it, all on a sudden cried out: – “He is stealing away that gem of a girl which had been brought from heaven by Patalaketu.” (81-82) Then with Parighas, Nishtringshas, maces, darts, arrows and other weapons the host of the Danavas came there along with Patalaketu. (83) Then exclaiming “Wait! wait!” those leading Danavas made a downpour of arrows and darts upon the prince. (84) Then the highly powerful son of Satrujit easily, as if smiling, sundered all those weapons with a network of arrows. (85) Cut into pieces by his arrows the mass of swords, Saktis, Hrishthis and daggers of (the Daityas) covered, in no time, the surface of the nether region. (86) Then taking up the weapon Tashtra he discharged it at the Danavas. By it, greatly fierce like a garland of flames, all the Danavas, with Patalaketu, were consumed, with their bones reduced to ashes like the sons of Sagara by the energy of Kapila. (87-88) Having slain the leading Asuras, the prince, on horse back in company with that gem of a female, went to his father’s city. (89) Having saluted him he communicated to his father all – his going to the nether region and meeting with Kundala; (90) his obtaining Madalasa, his encounter with the Danavas, their destruction by arms and as well as his return. (91) Hearing of the adventure of that one of a charming disposition his father was exceedingly pleased; then embracing his son he said to him son: (92) “Worthy and high-souled as you are, O son, you have redeemed my promise and released from fear the ascetics practising their own pious observances. (93) The fame, that had been established by my forefathers, and had been spread by me, has been magnified by you, O heroe, endued with prowess as you are. (94) The person, who does not destroy the fame, wealth or prestige acquired by his father, is considered as of mediocre worth. (95) And the wise designate him as the best of men, who, by virtue of his inherent might, increases the influence. (96) And that one, who decreases the wealth, power or fame acquired by his father, is called the worst of men. (97) I had rescured Brahmanas as you have done; but you have, O my son, O foremost of men, in addition to this gone to the nether region and destroyed the Asuras. (98) Blessed are you therefore, O my son; and obtaining you who have excelled all in virtues I am worthy of being applauded even by the virtuous. (99) The man, who is not excelled by his son in generosity, wisdom and prowess does not experience, me-thinks, the joy of having a son. (100) Oh fie on the life of a man, who is known in this world through his father and blessed is his birth who, through his son, obtains fame.

(101) He, who is known through himself, is fortunate, he who is known through his father or grand-father is middling but the worst of all is the man who gains renown through his mother or maternal relations. (102) Do you therefore, O my son, flourish in riches, power and happiness. Never do you forsake this daughter of Gandharvas.” (103) Having thus addressed him repeatedly with many sweet words and embraced him the father sent his son along with his wife to his house. (104) And in company with his wife he began to sport in the palace of his father as well as in other places, in gardens, woods and slopes of the mountains. (105) Saluting the feet of her father-in-law and mother-in-law every morning, that fair and youthful damsel disported with him. (106)