Dialogue of Father and Son: The Course of Birth, Death and Rebirth

Verse 1 (markandeya.11.1)

पुत्र उवाच निषेकं मानवं स्त्रीणां बीजं प्राप्तं रजस्यथ । विमुक्तमात्रो नरकात् स्वर्गाद्वापि प्रपद्यते॥ 11.1 ॥

putra uvāca niṣekaṁ mānavaṁ strīṇāṁ bījaṁ prāptaṁ rajasyatha vimuktamātro narakāt svargādvāpi prapadyate

As soon as the being is released from hell or from heaven, it attains the human seed that has reached the woman's generative fluid, through the act of insemination.

Verse 2 (markandeya.11.2)

तेनाभिभूतं तत् स्थैर्यं याति बीजद्वयं पितः । कललत्वं बुद्बुदत्वं ततः पेषित्वमेव च॥ 11.2 ॥

tenābhibhūtaṁ tat sthairyaṁ yāti bījadvayaṁ pitaḥ kalalatvaṁ budbudatvaṁ tataḥ peṣitvameva ca

Overcome by that being, the twofold seed of the father attains firmness; then it becomes a kalala, a mere jelly-drop, then a budbuda, a bubble, and then a peshi, a fleshy lump.

Verse 3 (markandeya.11.3)

पेष्यां यथाणुबीजं स्यादङ्कुरस्तद्वदुच्यते । अङ्गानां च तथोत्पत्तिः पञ्चानामनुभागशः॥ 11.3 ॥

peṣyāṁ yathāṇubījaṁ syādaṅkurastadvaducyate aṅgānāṁ ca tathotpattiḥ pañcānāmanubhāgaśaḥ

As a sprout is said to arise from a tiny seed placed within the fleshy lump, so too the five limbs arise from it, part by part.

Verse 4 (markandeya.11.4)

उपाङ्गान्यङ्गुली-नेत्र-नासास्य-श्रवणानि च । प्ररोहं यान्ति चाङ्गेभ्यस्तद्वत् तेभ्यो नखादिकम्॥ 11.4 ॥

upāṅgānyaṅgulī-netra-nāsāsya-śravaṇāni ca prarohaṁ yānti cāṅgebhyastadvat tebhyo nakhādikam

The subsidiary parts as well — the fingers, eyes, nose, mouth and ears — likewise sprout forth from the limbs, and from those in turn the nails and such grow.

Verse 5 (markandeya.11.5)

त्वचि रोमाणि जायन्ते केशाश्चैव ततः परम् । समं समृद्धिमायाति तेनैवोद्भवकोषकम्॥ 11.5 ॥

tvaci romāṇi jāyante keśāścaiva tataḥ param samaṁ samṛddhimāyāti tenaivodbhavakoṣakam

Hairs appear upon the skin, and after that the hair of the head; growing evenly together with it, the enveloping membrane also develops.

Verse 6 (markandeya.11.6)

नारिकेलफलं यद्वत् सकोषं वृद्धिमृच्छति । तद्वत् प्रयात्यसौ वृद्धिं सकोषोऽधोमुखः स्थितः॥ 11.6 ॥

nārikelaphalaṁ yadvat sakoṣaṁ vṛddhimṛcchati tadvat prayātyasau vṛddhiṁ sakoṣo’dhomukhaḥ sthitaḥ

Just as a coconut fruit grows to fullness together with its husk, so too this being grows together with its covering, remaining positioned head downward.

Verse 7 (markandeya.11.7)

तले तु जानु-पार्श्वाभ्यां करौ न्यस्य स वर्धते । अङ्गुष्ठो चोपरि न्यस्तौ जान्वोरग्रे तथाङ्गुली॥ 11.7 ॥

tale tu jānu-pārśvābhyāṁ karau nyasya sa vardhate aṅguṣṭho copari nyastau jānvoragre tathāṅgulī

He grows there below with his two hands placed by his knees and sides; his two thumbs rest above, and his fingers lie in front of his knees.

Verse 8 (markandeya.11.8)

जानुपृष्ठे तथा नेत्रे जानुमध्ये च नासिका । स्फिचौ पार्ष्णिद्वयस्थे च बाहुजङ्घे बहिः स्थिते॥ 11.8 ॥

jānupṛṣṭhe tathā netre jānumadhye ca nāsikā sphicau pārṣṇidvayasthe ca bāhujaṅghe bahiḥ sthite

His eyes rest behind his knees, his nose between his knees, his hips upon his two heels, while his arms and shins remain on the outside.

Verse 9 (markandeya.11.9)

एवं वृद्धिं क्रमाद्याति जन्तुः स्त्रीगर्भसंस्थितः । अन्यसत्त्वोदरे जन्तोर्यथा रूपं तथा स्थितिः॥ 11.9 ॥

evaṁ vṛddhiṁ kramādyāti jantuḥ strīgarbhasaṁsthitaḥ anyasattvodare jantoryathā rūpaṁ tathā sthitiḥ

Thus the creature situated in a woman's womb grows by degrees; whatever the form of the being in whose womb another creature rests, its posture there is accordingly like that form.

Verse 10 (markandeya.11.10)

काठिन्यमग्निना याति भुक्तपीतेन जीवति । पुण्यापुण्याश्रयमयी स्थितिर्जन्तोस्तथोदरे॥ 11.10 ॥

kāṭhinyamagninā yāti bhuktapītena jīvati puṇyāpuṇyāśrayamayī sthitirjantostathodare

It attains solidity through the digestive fire, and it lives on what the mother eats and drinks; thus the being's condition within the womb rests wholly on the support of merit and demerit.

Verse 11 (markandeya.11.11)

नाडी चाप्यायनी नाम नाभ्यां तस्य निबध्यते । स्त्रीणां तथान्त्रसुषिरे सा निबद्धोपजायते॥ 11.11 ॥

nāḍī cāpyāyanī nāma nābhyāṁ tasya nibadhyate strīṇāṁ tathāntrasuṣire sā nibaddhopajāyate

A channel called Apyayani, the nourishing vessel, is fastened at his navel, and it becomes attached, fastened in turn, to a cavity in the mother's intestines.

Verse 12 (markandeya.11.12)

क्रामन्ति भुक्तपीतानि स्त्रीणां गर्भोदरे यथा । तैराप्यायितदेहोऽसौ जन्तुर्वृद्धिमुपैति वै॥ 11.12 ॥

krāmanti bhuktapītāni strīṇāṁ garbhodare yathā tairāpyāyitadeho’sau janturvṛddhimupaiti vai

Through it whatever the woman eats and drinks passes into the womb; nourished by these, that being indeed attains growth of body.

Verse 13 (markandeya.11.13)

स्मृतीस्तस्य प्रयान्त्यस्य बह्व्यः संसारभूमयः । ततो निर्वेदमायाति पीड्यमान इतस्ततः॥ 11.13 ॥

smṛtīstasya prayāntyasya bahvyaḥ saṁsārabhūmayaḥ tato nirvedamāyāti pīḍyamāna itastataḥ

Many memories of his rounds of past existence come to him there; and, being afflicted from every side, he then comes to feel deep disgust for worldly life.

Verse 14 (markandeya.11.14)

पुनर्नैवं करिष्यामि मुक्तमात्र इहोदरात् । तथा तथा यतिष्यामि गर्भं नाप्स्याम्यहं यथा॥ 11.14 ॥

punarnaivaṁ kariṣyāmi muktamātra ihodarāt tathā tathā yatiṣyāmi garbhaṁ nāpsyāmyahaṁ yathā

He resolves: 'Never again, once freed from this womb, shall I act thus; I shall strive in every way so that I may never again come to a womb.'

Verse 15 (markandeya.11.15)

इति चिन्तयते स्मृत्वा जन्मदुःखशतानि वै । यानि पूर्वानुभूतानि दैवभूतानि यानि वै॥ 11.15 ॥

iti cintayate smṛtvā janmaduḥkhaśatāni vai yāni pūrvānubhūtāni daivabhūtāni yāni vai

Thus he reflects, remembering the hundreds of sorrows of birth that he has previously endured, those brought about by fate.

Verse 16 (markandeya.11.16)

ततः कालक्रमाज्जन्तुः परिवर्तत्यधोमुखः । नवमे दशमे वापि मासि सज्जयते यतः॥ 11.16 ॥

tataḥ kālakramājjantuḥ parivartatyadhomukhaḥ navame daśame vāpi māsi sajjayate yataḥ

Then, in the course of time, the creature turns about, head downward, since in the ninth or tenth month he becomes ready to be born.

Verse 17 (markandeya.11.17)

निष्क्रम्यमाणो वातेन प्राजापत्येन पीड्यते । निष्क्राम्यते च विलपन् हृदि दुःखनिपीडितः॥ 11.17 ॥

niṣkramyamāṇo vātena prājāpatyena pīḍyate niṣkrāmyate ca vilapan hṛdi duḥkhanipīḍitaḥ

As he is expelled by the wind of Prajapati, the wind of birth, he is afflicted; and he comes forth weeping, his heart oppressed with pain.

Verse 18 (markandeya.11.18)

निष्क्रान्तश्चोदरान्मूर्च्छामसह्यां प्रतिपद्यते । प्राप्नोति चेतनां चासौ वायुस्पर्शसमन्वितः॥ 11.18 ॥

niṣkrāntaścodarānmūrcchāmasahyāṁ pratipadyate prāpnoti cetanāṁ cāsau vāyusparśasamanvitaḥ

Having emerged from the womb, he falls into an unbearable swoon; then, touched by the outer air, he regains his senses.

Verse 19 (markandeya.11.19)

ततस्तं वैष्णवी माया समास्कन्दति मोहिनी । तया विमोहितात्मासौ ज्ञानभ्रंशमवाप्नुते॥ 11.19 ॥

tatastaṁ vaiṣṇavī māyā samāskandati mohinī tayā vimohitātmāsau jñānabhraṁśamavāpnute

Then Bhagavan Vishnu's bewildering Maya overtakes him; deluded in spirit by her, he loses all his prior knowledge.

Verse 20 (markandeya.11.20)

भ्रष्टज्ञानो बालभावं ततो जन्तुः प्रपद्यते । ततः कौमारकावस्थां यौवनं वृद्धतामपि॥ 11.20 ॥

bhraṣṭajñāno bālabhāvaṁ tato jantuḥ prapadyate tataḥ kaumārakāvasthāṁ yauvanaṁ vṛddhatāmapi

His memory of that knowledge lost, the creature then enters the state of infancy; thereafter he passes through boyhood, youth, and old age as well.

Verse 21 (markandeya.11.21)

पुनश्च मरणं तद्वज्जन्म चाप्नोति मानवः । ततः संसारचक्रेऽस्मिन् भ्राम्यते घटियन्त्रवत्॥ 11.21 ॥

punaśca maraṇaṁ tadvajjanma cāpnoti mānavaḥ tataḥ saṁsāracakre’smin bhrāmyate ghaṭiyantravat

And man again meets death, and again in the same way birth; thus he is made to revolve in this wheel of transmigration, like a well's water-wheel.

Verse 22 (markandeya.11.22)

कदाचित् स्वर्गमाप्नोति कदाचिन्निरयं नरः । नरकं चैव स्वर्गं च कदाचिच्च मृतोऽश्नुते॥ 11.22 ॥

kadācit svargamāpnoti kadācinnirayaṁ naraḥ narakaṁ caiva svargaṁ ca kadācicca mṛto’śnute

At one time a man attains heaven, at another hell; and sometimes, after death, he experiences both hell and heaven in turn.

Verse 23 (markandeya.11.23)

कदाचिदत्रैव पुनर्जातः स्वं कर्म सोऽश्नुते । कदाचिद्भुक्तकर्मा च मृतः स्वल्पेन गच्छति॥ 11.23 ॥

kadācidatraiva punarjātaḥ svaṁ karma so’śnute kadācidbhuktakarmā ca mṛtaḥ svalpena gacchati

Sometimes, being born again right here, he reaps his own past karma; sometimes, his karma already spent, he dies and moves on carrying only a little remainder of it.

Verse 24 (markandeya.11.24)

कदाचिदल्पैश्च ततो जायतेऽत्र शुभाशुभैः । स्वर्लोके नरके चैव भुक्तप्रायो द्विजोत्तम॥ 11.24 ॥

kadācidalpaiśca tato jāyate’tra śubhāśubhaiḥ svarloke narake caiva bhuktaprāyo dvijottama

Sometimes, O best of the twice-born, having largely exhausted his lot in heaven or in hell, he is born here again bearing only a small residue of good and evil deeds.

Verse 25 (markandeya.11.25)

नरकेषु महद्दुःखमेतद् यत् स्वर्गवासिनः । दृश्यन्ते तात मोदन्ते पात्यमानाश्च नारकाः॥ 11.25 ॥

narakeṣu mahadduḥkhametad yat svargavāsinaḥ dṛśyante tāta modante pātyamānāśca nārakāḥ

This too is a great suffering in the hells, dear one: that the denizens of hell, even as they are cast down into torment, see the dwellers of heaven rejoicing above them.

Verse 26 (markandeya.11.26)

स्वर्गेऽपि दुःखमतुलं यदारोहणकालतः । प्रभृत्यहं पतिष्यामीत्येतन्मनसि वर्तते॥ 11.26 ॥

svarge’pi duḥkhamatulaṁ yadārohaṇakālataḥ prabhṛtyahaṁ patiṣyāmītyetanmanasi vartate

Even in heaven there is unmatched suffering: from the very moment of ascending there, the thought remains fixed in the mind, 'One day I shall fall from here.'

Verse 27 (markandeya.11.27)

नारकांश्चैव संप्रेक्ष्य महद्दुःखमवाप्यते । एतां गतिमहं गन्तेत्यहर्निशमनिर्वृतः॥ 11.27 ॥

nārakāṁścaiva saṁprekṣya mahadduḥkhamavāpyate etāṁ gatimahaṁ gantetyaharniśamanirvṛtaḥ

And seeing the denizens of hell below, they too feel great suffering, thinking, 'This same state I too must one day reach' — thus finding no peace by day or night.

Verse 28 (markandeya.11.28)

गर्भवासे महद्दुःखं जायमानस्य योनितः । जातस्य बलाभावे च वृद्धत्वे दुःखमेव च॥ 11.28 ॥

garbhavāse mahadduḥkhaṁ jāyamānasya yonitaḥ jātasya balābhāve ca vṛddhatve duḥkhameva ca

There is great suffering in dwelling in the womb, and suffering too in being born from it; there is suffering in the newborn's helplessness, and suffering also in old age.

Verse 29 (markandeya.11.29)

कामेर्ष्या-क्रोधसम्बन्धं यौवने चातिदुः सहम् । दुःखप्राया वृद्धता च मरणे दुःखमुत्तमम्॥ 11.29 ॥

kāmerṣyā-krodhasambandhaṁ yauvane cātiduḥ saham duḥkhaprāyā vṛddhatā ca maraṇe duḥkhamuttamam

In youth there is the unbearable suffering bound up with desire, envy and anger; old age is mostly sorrow, and in death there is the very highest of sufferings.

Verse 30 (markandeya.11.30)

कृष्यणमाणस्य याम्यैश्च नरकेषु च पात्यतः । पुनश्च गर्भो जन्माथ मरणं नरकस्तथा॥ 11.30 ॥

kṛṣyaṇamāṇasya yāmyaiśca narakeṣu ca pātyataḥ punaśca garbho janmātha maraṇaṁ narakastathā

There is suffering too for one dragged off by Yama's servants and cast down into the hells; and then again the womb, then birth, then death, then hell once more.

Verse 31 (markandeya.11.31)

एवं संसारचक्रेऽस्मिन् जन्तवो घटियन्त्रवत् । भ्राम्यन्ते प्राकृतैर्बन्धैर्बद्ध्वा बाध्यन्ति चासकृत्॥ 11.31 ॥

evaṁ saṁsāracakre’smin jantavo ghaṭiyantravat bhrāmyante prākṛtairbandhairbaddhvā bādhyanti cāsakṛt

Thus, in this wheel of transmigration, creatures revolve like a water-wheel; bound fast by the bonds of material nature, they are afflicted again and again.

Verse 32 (markandeya.11.32)

नास्ति तात ! सुखं किञ्चिदत्र दुःखशताकुले । तस्मान्मोक्षाय यतता कथं सेव्या मया त्रयी॥ 11.32 ॥

nāsti tāta ! sukhaṁ kiñcidatra duḥkhaśatākule tasmānmokṣāya yatatā kathaṁ sevyā mayā trayī

There is no happiness whatsoever here, dear father, in this world crowded with hundreds of sorrows; therefore, striving instead for liberation, why should I have recourse to the threefold Vedic ritual path?