by Bibek Debroy
Chapter 93
‘Markandeya said, “He became extremely anxious at the words spoken by his ancestors. Desiring a maiden, the brahmana rishi roamed around the earth. He couldn’t find a maiden and his ancestors’ words inflamed him, like a fire. Extremely anxious in his mind, he started to think. ‘What will I do? Where will I go? How will I get a wife? How will I quickly ensure the upliftment of my ancestors?’ Thinking in this way, the great-souled one made up his mind. ‘I will perform austerities and worship Brahma, who emerged from a lotus.’ For one hundred divine years, he tormented himself through austerities. For an extremely long period of time, he resorted to supreme rituals, offered to the creator. After this, Brahma, the grandfather of the worlds, showed himself before him and said, ‘I am pleased with you. Ask for your desired boon.’ He prostrated himself before Brahma, the destination of the universe. He told him about the words of his ancestors and about what he wished to do. Brahma heard the brahmana Ruchi’s words and about his desires. He spoke to him. Brahma said, ‘You will be a Prajapati. You will have offspring. O brahmana! Having obtained sons and offspring, you will perform all the rites. Having done this and having accomplished all your responsibilities, you will obtain success. Your ancestors were right. You must indeed take a wife. After you have acted so as to accomplish the desires of your ancestors and after you have worshipped them, the satisfied ancestors will grant you what you wish for—wives, son. When they are satisfied, what don’t the ancestors bestow?’ The rishi heard the words spoken by Brahma, whose birth is not manifest. On the banks of that secluded river, he offered oblations of water to the ancestors. The brahmana respectfully satisfied the ancestors with words of praise. He controlled himself in single-minded fashion and bent his shoulders down in devotion.
‘“Ruchi said, ‘I bow down before the ancestors who reside as divinities during a shraddha ceremony. In shraddha ceremonies, the gods also satisfy them by uttering the word “Svadha”. I bow down to the ancestors, who are satisfied in heaven by the maharshis. Those who desire enjoyment and emancipation satisfy them in shraddha ceremonies, with devotion in their minds. I bow down to the ancestors, who are satisfied in heaven by the Siddhas. In shraddha ceremonies, they are given all the excellent and divine gifts. I bow down to the ancestors, who are worshipped with devotion by the guhyakas. Completely absorbed, they are worshipped with supreme devotion, so that prosperity may be obtained. I bow down to the ancestors, who are always worshipped on earth. In shraddha ceremonies, they are worshipped with devotion, so that the desired worlds may be obtained. I bow down to the ancestors, who are always worshipped on earth. They are the ones who grant what is desired. They are the ones who make a person a Prajapati. I bow down to the ancestors, who are worshipped by the residents of the forests. In shraddha ceremonies, those who live in the forest cleanse their sins by being restrained in diet and by observing austerities. I bow down to the ancestors. Brahmanas who are faithful in observing their vows satisfy them by being self-controlled and through meditation. I bow down to the ancestors. The royalty satisfies them in shraddha ceremonies by offering them all the stipulated kavya, so that the three worlds can be obtained as fruits. I bow down to the ancestors. The vaishyas on earth always worship them by always remaining devoted to their own tasks and through flowers, incense, food and water. I bow down to the ancestors. In shraddha ceremonies, the shudras in this world devotedly satisfy the ones who are known by the name of Sukalina. 869 I bow down to the ancestors. In shraddha ceremonies in Patala, the great asuras satisfy them by offering food with “Svadha” and by always giving up pride and intoxication. I bow down to the ancestors. In shraddha ceremonies in Rasatala, nagas who want objects of desire satisfy them with many kinds of objects of pleasure. I bow down to the ancestors. In shraddha ceremonies, the serpents who possess objects of pleasure and prosperity always satisfy them through the recommended mantras. I bow down to the ancestors who reside directly in the world of heaven, the firmament and on earth and are worshipped by the gods and others. Let them accept my offerings. I bow down to the ancestors who are the embodied form of the paramatman and reside in vimanas. So that they may have unblemished minds and be free from all causes of hardship, the lords of yoga worship them. I bow down to the ancestors who are in embodied form in heaven. They devour oblations of Svadha so that they can grant all the wishes as fruits. They are capable of granting everything one wishes for. They grant emancipation to those who are not attached. Let all these ancestors be satisfied, so that they grant every desire one wishes for—the state of being a god, the state of being Indra, or even better, sons, animals, possessions, strength and homes. Let the ancestors who always reside in the moon’s beams, the sun’s rays and in white vimanas be satisfied. Let these ancestors obtain nourishment through this food, water, fragrances and other things. Let the ancestors be satisfied through oblations into the fire. Let ancestors who reside in the bodies of brahmanas enjoy them. Let the ancestors be delighted through the offering of pinda. Let these ancestors be satisfied with the food and the water. There are those whom the gods please by offering rhinoceros flesh and black, divine and pleasant sesamum. There are those whom the maharshis please with the herb known as kalashaka. Let all of them be delighted at these offerings. The immortals worship them with kavya and I have used the same flowers, fragrances, food and objects of pleasure. Let them be present here. There are ancestors who are worshipped every day. There are ancestors who are worshipped on earth at the end of every month. There are ancestors who are worshipped during ashtaka. 870 There are ancestors who are worshipped at the beginning of the year and those who are worshipped at the end of the year. Let all those ancestors come to my worship and be satisfied. The brahmanas worship those who are as radiant as the moon. The kshatriyas worship those with the complexion of the rising sun. The vaishyas worship those who are as resplendent as gold. The shudras worship those who are blue in complexion. Let all of them be satisfied with my rendering of flowers, fragrances, incense and water. I bow down before the ancestors who are satisfied with the rendering of oblations into the fire. There are those who accept the pure oblations of kavya before the gods accept their shares and are satisfied. When satisfied, they are the ones who confer prosperity. I bow down before them. Let them be satisfied. There are those who destroy rakshasas, bhutas, fierce asuras and everything that is inauspicious for subjects. There are those who came before the gods and are worshipped by the lord of the immortals. I bow down before them. Let them be satisfied. There are the Agnishvattas, Barhishads, Ajyapas and Somapas. 871 Let them be delighted at this shraddha ceremony. All these ancestors have been worshipped by him. Let all the Agnishvatta ancestors protect me in the eastern direction. Let all the ancestors known as the Barhishads protect me in the southern direction. Let the Ajyapas protect me in the western direction and let the Somapas protect me in the northern direction. Let me be protected from rakshasas, bhutas, pishachas, asuras and taints that result from them. Let Yama, the lord of the ancestors, protect me in every direction. There are nine categories of ancestors—Vishva, Vishvabhuj, Aradhya, Dharma, Dhanya, Shubhanana, Bhutida, Bhutikrit and Bhuti. There are said to be six other categories too—Kalyana, Kalyatakarta, Kalya, Kalyatarashraya, Kalyatahetu and Anagha. There are seven other categories too—Vara, Varenya, Varada, Pushtida, Tushtida, Vishvapata and Dhata. There are five other categories of ancestors who destroy all sins—Mahan, Mahatman, Mahita, Mahimavan and Mahabala. There are said to be four other categories of ancestors too—Sukhada, Dhanada, Dharmada and Bhutida. 872 These thirty-one categories of ancestors pervade the entire universe. Let them be satisfied. Let them be content. Let them always grant me what is beneficial.’”’
Chapter 94
‘Markandeya said, “While he was praising in this way, a lofty mass of energy suddenly manifested itself and covered the entire sky. This great mass of energy was stationary and covered the entire universe. Seeing this, Ruchi sank down on his knees on the ground and recited this stotram. 873 Ruchi said, ‘I always pr
ostrate myself before ancestors who are not manifest; those who are manifest in the form of this blazing energy; those who meditate; those who are divine in insight; Daksha, Marichi and the others who are the leaders of Indra and the others; and the other saptarshis. I prostrate myself before the Kamadas and all those who are the ancestors of Manu and the others, the Indras among sages, Surya and Chandra. I prostrate myself before those who are in the ocean. I prostrate myself before the nakshatras and planets, Vayu, Agni and the sky. I join my hands in salutation and prostrate myself before heaven and earth. I bow down to the devarshis and planets, 874 revered by all the worlds. I join my hands in salutation and prostrate myself before those who grant freedom from decay. I always join my hands in salutation and prostrate myself before Prajapati Kashyapa, Soma, Varuna and the lords of yoga. I bow down to the seven categories of ancestors who dwell in the seven worlds. I prostrate myself before Svayambhu Brahma, who has yoga as his sight. I prostrate myself before the ancestors who yield the flows of soma and before the ancestors who are the embodied form of yoga. I prostrate myself before the ancestors of Soma and those who are the ancestors of the world. I prostrate myself before the other ancestors who have the form of Agni. This entire world consists of nothing other than Agni and soma. Soma, Surya and Agni represent the embodied form of this energy. This is the essence of the universe. This is the essence of the brahman. With a controlled mind, I bow down to all the ancestors who are yogis. I prostrate myself. I bow down. I prostrate myself before them. Let those who accept Svadha be pleased with me.’ O supreme sage! Thus praised, they emerged from that energy, illuminating the ten directions. He saw them standing in front of him, decorated with the flowers, fragrances and unguents he had offered.
‘“Full of devotion, he prostrated himself before them again. He again joined his hands in salutation. Reverentially, he separately addressed each of them with the words, ‘I prostrate myself before you. I bow down before you.’ The ancestors were pleased at this and spoke to the excellent sage. ‘Ask for a boon.’ Bending his shoulders down, Ruchi said, ‘Brahma has now instructed me to be the originator of a creation. Therefore, I desire a blessed and divine maiden who will have sons and offspring.’ The ancestors replied, ‘You will instantly have a beautiful wife. Through her, you will have a son who will be an excellent Manu. The intelligent one will be the lord of a manvantara. O Ruchi! Because of your name, he will be distinguished by the name of Rouchya. He will be famous in the three worlds. He will have many sons who will be immensely strong and valiant. The great-souled one will be a protector of the earth. You will become a Prajapati and will create four categories of subjects. O one who knows about dharma! You will obtain success when your responsibilities become extinguished. If a man faithfully satisfies us with this stotram, we will be content and grant him objects of pleasure, excellent jnana, freedom from disease, wealth, sons, grandsons and other things. There is no doubt that we will grant him many other things that are desired. In this world, if men constantly desire auspicious fruits and if they desire the perennial satisfaction of the ancestors, men must praise us with this stotram. Those who wish for our pleasure must always praise us with this stotram at shraddha ceremonies. This praise brings us great pleasure. When the best among brahmanas eat, stationing oneself in front of them, one must read this. Others who are nearby and hear this stotram will be delighted. Even if a shraddha ceremony is performed without a learned brahmana, if it is polluted in any other way, if it is undertaken with riches earned in an unjust way, if there are other transgressions, if something else is done so that it no longer qualifies as a shraddha ceremony, if it is performed in the wrong place or at the wrong time, if the ordinances are not followed, if it is performed without faith, or if it is undertaken by a man full of insolence—as long as this stotram is uttered, we will be satisfied with the shraddha. There is no doubt that for us, that shraddha will be eternal. If a person reads this stotram at a shraddha, that brings us happiness and we remain satisfied for twelve years. When it is chanted in the cold season, 875 it gives us satisfaction for twelve years. When this auspicious stotram is recited in shishira, we are satisfied for double that number of years. When it is recited in vasanta in the course of a shraddha ritual, we are satisfied for sixteen years. If it is read during grishma, that is reason for satisfaction for sixteen years. O Ruchi! During varsha, if a shraddha ceremony is not undertaken properly, but this stotram is recited, eternal satisfaction is ensured for us. During sharad, if a man reads this while donating at a shraddha ceremony, we are satisfied for fifteen years. If this is written in a house, we will always be present there during a shraddha ceremony. O immensely fortunate one! Therefore, in the course of a shraddha ceremony, stand before the brahmanas and make them hear it while they are eating. It provides us nourishment.’ O excellent sage! Having said this, the ancestors left for heaven.”’
Chapter 95
‘Markandeya said, “After this, a beautiful woman arose from the middle of the river. This slender-limbed one was an excellent apsara named Pramlocha and she presented herself before him. She addressed the great-souled Ruchi in extremely sweet syllables. Pramlocha was a supreme apsara, with excellent eyebrows. As she spoke, she bent down in humility. ‘O supreme among ascetics! My daughter is an extremely beautiful maiden. She has been born through the great-souled Pushkara, Varuna’s son. I will bestow the beautiful-complexioned one on you as a wife. Please accept her. Through her, you will have a son who will be an extremely intelligent Manu.’ When he agreed, she brought out this beautiful-limbed maiden from the water. Her name was Malini. On the banks of the river, Ruchi, supreme among sages, invited the great sages and following the rites, accepted her hand. Through her was born a son who was extremely valiant and immensely intelligent. Following his father’s name, he became known as Rouchya on earth. I will properly tell you about the gods, the saptarshis and his sons, the kings, during his manvantara. If men hear the account of this manvantara, there is an increase in dharma, freedom from disease and generation of riches, grain and sons. O great sage! If one hears about the hymn to the ancestors and the various categories of ancestors, through their favours, one obtains all the objects of desire.”’
Chapter 96
‘Markandeya said, “After this, hear about the origin of Bhoutya, the gods, the rishis and the sons who will be lords of the earth. Angiras had a disciple named Bhuti who was extremely prone to anger. For the most trifling of reasons, he spoke in harsh words and invoked terrible curses. Vayu did not blow too severely in his hermitage. Ravi did not generate excessive heat and Parjanya did not produce too much of mud. The full moon ensured that its beams were not excessively cold. They were terrified of the rage of that extremely energetic one. The seasons deviated from their normal behaviour and trees that were born in his hermitage followed his commands and yielded the flowers and fruits of all the seasons. The water was scared as soon as it approached the great-souled one’s hermitage and easily entered his water pot. The brahmana was incapable of tolerating a great deal of hardship and was prone to succumb to severe anger. The immensely fortunate one did not have a son and made up his mind to undertake austerities. Desiring a son, he thought and made up his mind to perform austerities, controlling his diet and suffering from the cold, the wind and the fire. However, the moon wasn’t excessively cool. The sun did not heat too much. O great sage! The wind did not blow too strongly. Bhuti, supreme among sages, did not suffer from the opposite pair of feelings. 876 His wishes were not accomplished and he refrained from austerities.
‘“He had a brother named Suvarcha, who invited him to a sacrifice. Wishing to go, he spoke to his immensely intelligent disciple, Shanti, who was serene and humble and always devoted to his guru’s tasks. He was an excellent sage who was unmatched and did not deviate. He was generous and always engaged in auspicious conduct. Bhuti said, ‘O Shanti! I will go to my brother Suvarcha’s sacrifice. I have been invited by him. You remain here. Listen to what you must do. Your task is to ensure that the fire is
always burning in my hermitage. You must make efforts so that the fire is not extinguished.’ Thus addressed, the disciple Shanti agreed and the guru went off to the sacrifice his younger brother had invited him to attend. For the sake of his great-souled guru Bhuti, Shanti went to the forest to collect flowers, fruits, kindling and other things. Devoted in his faith towards his guru, he engaged in other tasks. Meanwhile, the fire Bhuti had carefully tended to, got extinguished. On seeing that the fire had got extinguished, Shanti became extremely miserable. He was scared of Bhuti. The immensely intelligent one thought in many kinds of ways. ‘What will I do? When the guru left, how has this happened? What will I do now? What will bring the most benefit? If my guru sees that the fire has got extinguished in its sacrificial hearth, there is no doubt that he will unleash a terrible calamity on me. He is capable of seeing everything. If I kindle another fire in place of the fire that has got extinguished, there is no doubt that he will reduce me to ashes. I am wicked and will be the cause of the guru’s rage and curse. I am not sorrowing for myself, but for the sin I have committed towards the guru. On seeing that the fire has got extinguished, there is no doubt that my guru will curse me. That brahmana’s energy is like that of an angry fire. It is because of those powers that the gods are scared and remain under his command. Since I have committed a crime, it is logical that he will make me suffer.’ Always scared of his guru, he thought in many kinds of ways.