Shloka 1
Adhyaya 45 — Jaimini’s Cosmological Questions and the Opening of Markandeya’s Account of Primary Creation
इति श्रीमार्कण्डेयपुराणे पितापुत्रसंवादे जडोपाख्यानं नाम चतुश्चत्वारिंशोऽध्यायः ।
जैमिनिरुवाच सम्यगेतनमाख्यातं भवद्भिर्द्विजसत्तमाः ।
प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् ॥
iti śrīmārkaṇḍeyapurāṇe pitāputra-saṃvāde jaḍopākhyānaṃ nāma catuścatvāriṃśo 'dhyāyaḥ /
jaiminir uvāca samyag etan mamākhyātaṃ bhavadbhir dvija-sattamāḥ /
pravṛttaṃ ca nivṛttaṃ ca dvi-vidhaṃ karma vaidikam
ഇങ്ങനെ ശ്രീ മാർകണ്ഡേയപുരാണത്തിലെ പിതൃ-പുത്രസംവാദത്തിൽ ‘ജഡ-പ്രസംഗം’ എന്ന പേരിലുള്ള നാല്പത്തിനാലാം അധ്യായം സമാപിച്ചു. ജൈമിനി പറഞ്ഞു—ഹേ ദ്വിജശ്രേഷ്ഠാ, നിങ്ങൾ എനിക്ക് ഇത് സമ്യകമായി വിശദീകരിച്ചു. വൈദികകർമ്മം രണ്ടുവിധം—പ്രവൃത്തി മാർഗവും നിവൃത്തി മാർഗവും।
{ "primaryRasa": "shanta", "secondaryRasa": "jijnasa", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The Purāṇa harmonizes two legitimate Vedic orientations: pravṛtti (duty, society, ritual, ethical action) and nivṛtti (renunciation, inner freedom). The earlier story illustrates nivṛtti without denigrating dharma; here Jaimini explicitly recognizes the twofold framework.
This is classificatory dharma teaching rather than cosmology/genealogy. It functions as a hermeneutic key for reading Vedic prescriptions—some aim at ordered worldly life (pravṛtti), others at liberation (nivṛtti).
Pravṛtti and nivṛtti can be read as outward and inward yajña: the former offers actions into social order; the latter offers the sense of doership into Brahman. Both are ‘vaidika’ when aligned with truth and discipline.