The Tale of Ruchi

Verse 1 (markandeya.95.1)

मार्कण्डेय उवाच रुचिः प्रजापतिः पूर्वं निर्ममो निरहंकृतः । यत्रास्तमितशायी च चचार पृथिवीमिमाम् ॥ 95.1 ॥

mārkaṇḍeya uvāca ruciḥ prajāpatiḥ pūrvaṁ nirmamo nirahaṁkṛtaḥ yatrāstamitaśāyī ca cacāra pṛthivīmimām

Long ago, Ruchi, a Prajapati, free from possessiveness and from egotism, wandered over this earth, sleeping wherever nightfall found him.

Verse 2 (markandeya.95.2)

अनग्निमनिकेतं तमेकाहारमनाश्रमम् । विमुक्तसङ्गं तं दृष्ट्वा प्रोचुस्तत्पितरो मुनिम् ॥ 95.2 ॥

anagnimaniketaṁ tamekāhāramanāśramam vimuktasaṅgaṁ taṁ dṛṣṭvā procustatpitaro munim

Seeing that sage — without ritual fire, without a home, eating but once a day, holding to no fixed stage of life, and free from all attachment — his ancestors spoke to him.

Verse 3 (markandeya.95.3)

पितर ऊचुः वत्स कस्मात्त्वया पुण्यो न कृतो दारसंग्रहः । स्वर्गापवर्गहतुत्वाद्बन्धस्तेनानिशं विना ॥ 95.3 ॥

pitara ūcuḥ vatsa kasmāttvayā puṇyo na kṛto dārasaṁgrahaḥ svargāpavargahatutvādbandhastenāniśaṁ vinā

The ancestors said: Child, why have you not performed the meritorious act of taking a wife? For it is the very cause of both heaven and liberation, and without it bondage continues without end.

Verse 4 (markandeya.95.4)

गृही समस्तदेवानां पितॄणां च तथार्हणाम् । ऋषीणामतिथीनां च कुर्वंल्लोकानुपाश्नुते ॥ 95.4 ॥

gṛhī samastadevānāṁ pitṝṇāṁ ca tathārhaṇām ṛṣīṇāmatithīnāṁ ca kurvaṁllokānupāśnute

The householder, by duly worshipping all the gods, the ancestors, the sages, and guests, attains all their respective worlds.

Verse 5 (markandeya.95.5)

स्वाहोच्चारणतो देवान्स्वधोच्चारणतः पितॄन् । विभजत्यन्नदानेन भूताद्यानतिथीनपि ॥ 95.5 ॥

svāhoccāraṇato devānsvadhoccāraṇataḥ pitṝn vibhajatyannadānena bhūtādyānatithīnapi

By uttering 'Svaha' he serves the gods, by uttering 'Svadha' the ancestors, and by the giving of food he shares his portion with spirits and with guests as well.

Verse 6 (markandeya.95.6)

स त्वं दैवादृणाद्बन्धं बन्धमस्मदृणादपि । अवाप्नोषि मनुष्यर्षिभूतेभ्यश्च दिनेदिने ॥ 95.6 ॥

sa tvaṁ daivādṛṇādbandhaṁ bandhamasmadṛṇādapi avāpnoṣi manuṣyarṣibhūtebhyaśca dinedine

But you, day by day, incur bondage from the debt owed to the gods, bondage also from the debt owed to us, and likewise from the debt owed to men, sages and other beings.

Verse 7 (markandeya.95.7)

अनुत्पाद्य सुतान्देवानसन्तर्प्य पितॄंस्तथा । भूतादींश्च कथं मौढ्यात्सुगतिं गन्तुमिच्छसि ॥ 95.7 ॥

anutpādya sutāndevānasantarpya pitṝṁstathā bhūtādīṁśca kathaṁ mauḍhyātsugatiṁ gantumicchasi

Without begetting sons, without satisfying the gods, the ancestors, and other beings besides, how, out of folly, do you hope to attain a good end?

Verse 8 (markandeya.95.8)

क्लेशमेवैहिकं पुत्र मन्यामोऽत्र भवेत्तव । मृतस्य नरकं तद्वत्क्लेशमेवान्यजन्मनि ॥ 95.8 ॥

kleśamevaihikaṁ putra manyāmo 'tra bhavettava mṛtasya narakaṁ tadvatkleśamevānyajanmani

We believe, my son, that here in this world only suffering will be yours; and after death, likewise, only the suffering of hell in another birth.

Verse 9 (markandeya.95.9)

रुचिरुवाच परिग्रहोऽतिदुःखाय पापायाधोगतेस्तथा । भवत्यतो मया पूर्वं न कृतो दारसंग्रहः ॥ 95.9 ॥

ruciruvāca parigraho 'tiduḥkhāya pāpāyādhogatestathā bhavatyato mayā pūrvaṁ na kṛto dārasaṁgrahaḥ

Ruchi said: Possessing a household leads to great sorrow, to sin, and to a fallen state; that is why I have not, until now, taken a wife.

Verse 10 (markandeya.95.10)

आत्मनः संयमो योऽयं क्रियतेऽक्षनियन्त्रणात् । स मुक्तिहेतुर्न भवत्यासावपि परिग्रहात् ॥ 95.10 ॥

ātmanaḥ saṁyamo yo 'yaṁ kriyate 'kṣaniyantraṇāt sa muktiheturna bhavatyāsāvapi parigrahāt

This self-restraint that is achieved through control of the senses cannot be a cause of liberation if it remains bound up with possession.

Verse 11 (markandeya.95.11)

प्रक्षाल्यतेऽनुदिवसं यदात्मा निष्परिग्रहैः । ममत्वपङ्कदिग्धोऽपि चित्ताम्भोभिर्वरं हि तत् ॥ 95.11 ॥

prakṣālyate 'nudivasaṁ yadātmā niṣparigrahaiḥ mamatvapaṅkadigdho 'pi cittāmbhobhirvaraṁ hi tat

It is better indeed that the self, though smeared with the mire of possessiveness, be washed clean, day after day, by the waters of a mind free of possessions.

Verse 12 (markandeya.95.12)

अनेकभवसंभूतकर्मपङ्कांकितो बुधैः । आत्मा सद्वासनातोयैः प्रक्षाल्यो नियतेन्द्रियैः ॥ 95.12 ॥

anekabhavasaṁbhūtakarmapaṅkāṁkito budhaiḥ ātmā sadvāsanātoyaiḥ prakṣālyo niyatendriyaiḥ

The self, marked by the mire of karma accumulated over many births, is washed clean by the wise, through controlled senses and the waters of good dispositions.

Verse 13 (markandeya.95.13)

पितर ऊचुः युक्तं प्रक्षालनं कर्तुमात्मनो नियतेन्द्रियैः । किन्तु लेपाय मार्गोऽयं यत्र त्वं पुत्र वर्तसे ॥ 95.13 ॥

pitara ūcuḥ yuktaṁ prakṣālanaṁ kartumātmano niyatendriyaiḥ kintu lepāya mārgo 'yaṁ yatra tvaṁ putra vartase

The ancestors said: It is right indeed to cleanse the self through controlled senses; but the path on which you now stand, my son, leads only to further staining.

Verse 14 (markandeya.95.14)

पञ्चर्णदीनैरशुभं नुद्यतेऽनभिसन्धितैः । फलैस्तथोपभोगैश्च पूर्वकर्मशुभाशुभैः ॥ 95.14 ॥

pañcarṇadīnairaśubhaṁ nudyate 'nabhisandhitaiḥ phalaistathopabhogaiśca pūrvakarmaśubhāśubhaiḥ

Inauspiciousness is removed through the fruits and experiences of past actions — good and bad — performed without attachment, and likewise through the discharge of the five debts.

Verse 15 (markandeya.95.15)

एवं न बन्धो भवति कुर्वतः कारणात्मकः । न च बन्धाय तत्कर्म भवत्यनभिसन्धितम् ॥ 95.15 ॥

evaṁ na bandho bhavati kurvataḥ kāraṇātmakaḥ na ca bandhāya tatkarma bhavatyanabhisandhitam

Thus, for one who acts merely as an instrument, there is no bondage; and action performed without selfish intent likewise does not lead to bondage.

Verse 16 (markandeya.95.16)

पूर्वकर्म कृतं भोगैः क्षीयतेऽहर्निशं तथा । सुखदुःखात्मकैर्वत्स पुण्यापुण्यात्मकैर्नृणाम् ॥ 95.16 ॥

pūrvakarma kṛtaṁ bhogaiḥ kṣīyate 'harniśaṁ tathā sukhaduḥkhātmakairvatsa puṇyāpuṇyātmakairnṛṇām

Man's past karma, meritorious or sinful, my child, is worn away, day and night, through the experience of pleasure and of pain.

Verse 17 (markandeya.95.17)

एवं प्रक्षाल्यते प्राज्ञैरात्मा बन्धाच्च रक्ष्यते । न त्वेवमविवेकेन पापपङ्केन लिप्यते ॥ 95.17 ॥

evaṁ prakṣālyate prājñairātmā bandhācca rakṣyate na tvevamavivekena pāpapaṅkena lipyate

Thus is the self of the wise cleansed and guarded from bondage; but not so for one without discernment — he remains smeared by the mire of sin.

Verse 18 (markandeya.95.18)

रुचिरुवाच अविद्या पठ्यते वेदः कर्ममार्गः पितामहाः । तत्कथं कर्मणो मार्गे भवन्तो योजयन्ति माम् ॥ 95.18 ॥

ruciruvāca avidyā paṭhyate vedaḥ karmamārgaḥ pitāmahāḥ tatkathaṁ karmaṇo mārge bhavanto yojayanti mām

Ruchi said: The Veda itself teaches the path of ritual action to be avidya — mere ignorance. Grandfathers, why then do you seek to set me upon the path of action?

Verse 19 (markandeya.95.19)

पितर ऊचुः अविद्या सत्यमेवैतत्कर्म नैतन्मृषावचः । किन्तु विद्या परिप्राप्तौ हेतु कर्म न संशयः ॥ 95.19 ॥

pitara ūcuḥ avidyā satyamevaitatkarma naitanmṛṣāvacaḥ kintu vidyā pariprāptau hetu karma na saṁśayaḥ

The ancestors said: It is true indeed that action is called avidya — this is no false statement. But action is, without doubt, the very means to the attainment of true knowledge.

Verse 20 (markandeya.95.20)

विहिताकरणात्पुंभिरसद्भिः क्रियते तु यः । संयमो मुक्तये नासौ प्रत्युताऽधोगतिप्रदः ॥ 95.20 ॥

vihitākaraṇātpuṁbhirasadbhiḥ kriyate tu yaḥ saṁyamo muktaye nāsau pratyutā 'dhogatipradaḥ

But that restraint which unworthy men practise through the mere non-performance of enjoined duty is not for liberation — it leads, on the contrary, to a fallen state.

Verse 21 (markandeya.95.21)

प्रक्षालयामीति भवान्वत्सात्मानं तु मन्यते । विहिताकरणोद्भूतैः पापैस्त्वं तु विलिप्यसे ॥ 95.21 ॥

prakṣālayāmīti bhavānvatsātmānaṁ tu manyate vihitākaraṇodbhūtaiḥ pāpaistvaṁ tu vilipyase

You think, my child, 'I am purifying myself' — but in truth you are being stained by the very sins that arise from leaving your enjoined duty undone.

Verse 22 (markandeya.95.22)

अविद्याप्युपकाराय विषवज्जायते नृणाम् । अनुष्ठिताभ्युपायेन बन्धायान्यायतो हि सा ॥ 95.22 ॥

avidyāpyupakārāya viṣavajjāyate nṛṇām anuṣṭhitābhyupāyena bandhāyānyāyato hi sā

Even ritual action, called avidya, becomes beneficial to men, like poison rightly used; but pursued by a wrong method, it becomes, indeed, a cause of bondage.

Verse 23 (markandeya.95.23)

तस्माद्वत्स कुरुष्व त्वं विधिवद्दारसंग्रहम् । मां जन्म विफलं तेऽस्तु असम्प्राप्य तु लौकिकम् ॥ 95.23 ॥

tasmādvatsa kuruṣva tvaṁ vidhivaddārasaṁgraham māṁ janma viphalaṁ te 'stu asamprāpya tu laukikam

Therefore, my child, duly take a wife according to the prescribed rite; let not your birth be rendered fruitless for want of fulfilling this worldly duty.

Verse 24 (markandeya.95.24)

रुचिरुवाच वृद्धोऽहं साम्प्रतं को मे पितरः सम्प्रदास्यति । भार्यां तथा दरिद्रस्य दुष्करो दारसंग्रहः ॥ 95.24 ॥

ruciruvāca vṛddho 'haṁ sāmprataṁ ko me pitaraḥ sampradāsyati bhāryāṁ tathā daridrasya duṣkaro dārasaṁgrahaḥ

Ruchi said: I am now old — who will give me a wife? And for a poor man, the taking of a wife is a hard thing indeed.

Verse 25 (markandeya.95.25)

पितर ऊचुः अस्माकं पतनं वत्स भवतश्चाप्यधोगतिः । नूनं भावि भवित्री च नाभिनन्दसि नो वचः ॥ 95.25 ॥

pitara ūcuḥ asmākaṁ patanaṁ vatsa bhavataścāpyadhogatiḥ nūnaṁ bhāvi bhavitrī ca nābhinandasi no vacaḥ

The ancestors said: Our own downfall, my child, and your ruin as well, shall surely come to pass, since you will not heed our words.

Verse 26 (markandeya.95.26)

मार्कण्डेय उवाच इत्युक्त्वा पितरस्तस्य पश्यतो मुनिसत्तम । बभूवुः सहसाऽदृश्या दीपा वाताहता इव ॥ 95.26 ॥

mārkaṇḍeya uvāca ityuktvā pitarastasya paśyato munisattama babhūvuḥ sahasā 'dṛśyā dīpā vātāhatā iva

Markandeya said: O best of sages, having spoken thus, the ancestors, even as he watched, suddenly vanished from sight, like lamps blown out by the wind.