शौनक उवाच ।
सूत जीव चिरं साधो वद नो वदतां वर ।
तमस्यपारे भ्रमतां नॄणां त्वं पारदर्शनः ॥ १॥
आहुश्चिरायुषमृषिं मृकण्डतनयं जनाः ।
यः कल्पान्ते उर्वरितो येन ग्रस्तमिदं जगत् ॥ २॥
स वा अस्मत्कुलोत्पन्नः कल्पेऽस्मिन् भार्गवर्षभः ।
नैवाधुनापि भूतानां सम्प्लवः कोऽपि जायते ॥ ३॥
एक एवार्णवे भ्राम्यन् ददर्श पुरुषं किल ।
वटपत्रपुटे तोकं शयानं त्वेकमद्भुतम् ॥ ४॥
एष नः संशयो भूयान् सूत कौतूहलं यतः ।
तं नश्छिन्धि महायोगिन् पुराणेष्वपि सम्मतः ॥ ५॥
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Śaunaka said : O Sūta, O good one, may you live long ! (Pray,) tell us one thing, O jewel among speakers ! You (alone) are able to show the way out to men wandering in endless darkness (in the shape of mundane existence). (1)
People speak of Mārkaṇḍeya (the son of Mṛkaṇḍa) as a seer blessed with a long life, who remained alive even at the time of Pralaya (marking the close of a day of Brahmā), by which (the whole of) this (visible) universe was swallowed up. (2)
The said Mārkaṇḍeya (the foremost of the scions of Bhṛgu), however, was born in this (very) Kalpa and in our own race and (so far as we know) no wholesale destruction of created beings has taken place (during the present Kalpa) even to this day. (3)
It is (further) said that while drifting all alone in the single sheet of water (with which the entire world was flooded), he beheld the Supreme Person lying as a matter of fact in the form of an uncommon babe on a leaf of a banyan tree, formed in the shape of a cup. (4)
O Sūta, this is a matter for great doubt to us, due to which there is (great) curiosity (in our mind). (Pray,) resolve the aforesaid doubt, O great Yogi, esteemed as you are even for your knowledge of the Purāṇas. (5) (1-5)
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सूत उवाच ।
प्रश्नस्त्वया महर्षेऽयं कृतो लोकभ्रमापहः ।
नारायणकथा यत्र गीता कलिमलापहा ॥ ६॥
प्राप्तद्विजातिसंस्कारो मार्कण्डेयः पितुः क्रमात् ।
छन्दांस्यधीत्य धर्मेण तपःस्वाध्यायसंयुतः ॥ ७॥
बृहद्व्रतधरः शान्तो जटिलो वल्कलाम्बरः ।
बिभ्रत्कमण्डलुं दण्डमुपवीतं समेखलम् ॥ ८॥
कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये ।
अग्न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥ ९॥
सायं प्रातः स गुरवे भैक्ष्यमाहृत्य वाग्यतः ।
बुभुजे गुर्वनुज्ञातः सकृन्नो चेदुपोषितः ॥ १०॥
एवं तपःस्वाध्यायपरो वर्षाणामयुतायुतम् ।
आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥ ११॥
ब्रह्मा भृगुर्भवो दक्षो ब्रह्मपुत्राश्च येऽपरे ।
नृदेवपितृभूतानि तेनासन्नतिविस्मिताः ॥ १२॥
इत्थं बृहद्व्रतधरस्तपःस्वाध्यायसंयमैः ।
दध्यावधोक्षजं योगी ध्वस्तक्लेशान्तरात्मना ॥ १३॥
तस्यैवं युञ्जतश्चित्तं महायोगेन योगिनः ।
व्यतीयाय महान् कालो मन्वन्तरषडात्मकः ॥ १४॥
एतत्पुरन्दरो ज्ञात्वा सप्तमेऽस्मिन् किलान्तरे ।
तपोविशङ्कितो ब्रह्मन्नारेभे तद्विघातनम् ॥ १५॥
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Sūta replied: This inquiry made by you, O great sage, is (surely) intended to dispel a (great) misapprehension lurking in the mind of the people. (Moreover) in replying to this will have to be told the story of Śrī Nārāyaṇa, which (when sung) washes off the impurities of the Kali age. (6)
Having gone through at the hands of his father in due course the sacred rite of investiture with the sacred thread (which constitutes the second birth of a boy of the twice-born classes) and studied the Vedas in the righteous way (according to the scriptural ordinance), Mārkaṇḍeya was equipped (in course of time) with asceticism and knowledge of the Veda. (7)
Observing the vow of lifelong celibacy, and free from passions, he wore matted locks (on his head) and the sacred thread and a girdle of Mūñja grass (about his person) and used the bark for his clothing. He carried (in his hands) a staff, a handful of (the sacred) Kuśa grass, a Kamaṇḍalu (a vessel made from the shell of a wild cocoanut) and the skin of a black buck and a rosary of Rudrākṣa beads (on his person). For the enhancement of his virtue he worshipped Śrī Hari both morning and evening through the medium of the sacred fire, the sun, the preceptor and (other) Brāhmaṇas, as well as by identifying himself with Him. (8-9)
Bringing food by way of alms morning and evening for the sake of his preceptor, he silently partook of it (only) when allowed by his teacher and at times remained without food if not (so) permitted (due to the sudden appearance of an unexpected guest). (10)
Remaining devoted to austerities and study of the Vedas as aforesaid and worshipping Śrī Hari (the Ruler of the senses of all) for a crore of years, he conquered death, which is most difficult to conquer. (11)
Brahmā (the creator), Lord Śiva (the Source of the universe), Bhrgu, Dakṣa and all the other sons of Brahmā, (nay,) men, gods, manes and other created beings were much astonished at that (extraordinary achievement of Mārkaṇḍeya). (12)
Observing thus the vow of lifelong celibacy and equipped with asceticism, study of the Vedas and self-control, the Yogi (Mārkaṇḍeya) contemplated on Lord Śrī Hari (who is above sense-perception) with a mind that had turned inward due to (all) hindrances (in the shape of ignorance, egotism, likes and dislikes and fear of death) standing in its way having been completely destroyed. (13)
(Even) as the said Yogi was (busy) concentrating his mind through the great Yoga (of meditation on the Lord), a very long period, covering six Manvantaras, elapsed. (14)
Coming to know of this and alarmed at (the magnitude of) his askesis, Indra the lord of paradise), it is said, started interrupting it in this seventh Manvantara (for fear of losing his throne), O Saunaka I (15) (6-15)
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गन्धर्वाप्सरसः कामं वसन्तमलयानिलौ ।
मुनये प्रेषयामास रजस्तोकमदौ तथा ॥ १६॥
ते वै तदाश्रमं जग्मुर्हिमाद्रेः पार्श्व उत्तरे ।
पुष्पभद्रानदी यत्र चित्राख्या च शिला विभो ॥ १७॥
तदाश्रमपदं पुण्यं पुण्यद्रुमलताञ्चितम् ।
पुण्यद्विजकुलाकीर्णं पुण्यामलजलाशयम् ॥ १८॥
मत्तभ्रमरसङ्गीतं मत्तकोकिलकूजितम् ।
मत्तबर्हिनटाटोपं मत्तद्विजकुलाकुलम् ॥ १९॥
वायुः प्रविष्टादाय हिमनिर्झरशीकरान् ।
सुमनोभिः परिष्वक्तो ववावुत्तम्भयन् स्मरम् ॥ २०॥
उद्यच्चन्द्रनिशावक्त्रः प्रवालस्तबकालिभिः ।
गोपद्रुमलताजालैस्तत्रासीत्कुसुमाकरः ॥ २१॥
अन्वीयमानो गन्धर्वैर्गीतवादित्रयूथकैः ।
अदृश्यतात्तचापेषुः स्वःस्त्रीयूथपतिः स्मरः ॥ २२॥
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(In order to bring about the sage's downfall) he sent to the sage Gandharvas (heavenly musicians) and Apsarās (celestial nymphs), Kāma (the god of love), (the deities presiding over) the vernal season and the south wind (lit., a breeze blowing from the Malaya mountain), as well as greed (the pet child of Rajas) and pride. (16)
They all repaired, O powerful sage! to the hermitage of the sage along the northern slopes of the Himalayas, where flows the river Puspabhadrā and the rock named Citrā stands. (17)
The hallowed site of that hermitage was adorned with sacred trees and creepers, crowded with families of holy Brāhmaṇa sages and studded with sacred pools full of pellucid water. (18)
The hermitage was full of the melodious humming of (honey-) intoxicated bees and the notes of joyous cuckoos. It was marked with the ecstasy of dance of blithesome peacocks and teemed with flocks of joyous birds. (19)
A breeze bearing the cool spray from waterfalls and embraced by (fragrant) flowers entered the hermitage and (gently) played on it, kindling love (in the hearts of men). (20)
There appeared the vernal season with its evenings made charming by the rising moon and with rows of young leaves and bunches of flowers, and trees and creepers in close embrace. (21)
The god of love, followed by Gandharvas with bands of musicians expert both in vocal and instrumental music, and leading troops of Apsarās, was (also) seen (there) with bow and arrows in hand. (22) (16-22)
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हुत्वाग्निं समुपासीनं ददृशुः शक्रकिङ्कराः ।
मीलिताक्षं दुराधर्षं मूर्तिमन्तमिवानलम् ॥ २३॥
ननृतुस्तस्य पुरतः स्त्रियोऽथो गायका जगुः ।
मृदङ्गवीणापणवैर्वाद्यं चक्रुर्मनोरमम् ॥ २४॥
सन्दधेऽस्त्रं स्वधनुषि कामः पञ्चमुखं तदा ।
मधुर्मनो रजस्तोक इन्द्रभृत्या व्यकम्पयन् ॥ २५॥
क्रीडन्त्याः पुञ्जिकस्थल्याः कन्दुकैः स्तनगौरवात् ।
भृशमुद्विग्नमध्यायाः केशविस्रंसितस्रजः ॥ २६॥
इतस्ततो भ्रमद्दृष्टेश्चलन्त्या अनुकन्दुकम् ।
वायुर्जहार तद्वासः सूक्ष्मं त्रुटितमेखलम् ॥ २७॥
विससर्ज तदा बाणं मत्वा तं स्वजितं स्मरः ।
सर्वं तत्राभवन्मोघमनीशस्य यथोद्यमः ॥ २८॥
त इत्थमपकुर्वन्तो मुनेस्तत्तेजसा मुने ।
दह्यमाना निववृतुः प्रबोध्याहिमिवार्भकाः ॥ २९॥
इतीन्द्रानुचरैर्ब्रह्मन् धर्षितोऽपि महामुनिः ।
यन्नागादहमो भावं न तच्चित्रं महत्सु हि ॥ ३०॥
दृष्ट्वा निस्तेजसं कामं सगणं भगवान् स्वराट् ।
श्रुत्वानुभावं ब्रह्मर्षेर्विस्मयं समगात्परम् ॥ ३१॥
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The servants (emissaries) of Indra saw the sage comfortably seated with closed eyes near the sacred fire after pouring oblations into it and formidable like fire in human form. (23)
The damsels danced and the songsters sang, while other Gandharvas played charmingly on clay tomtoms, lutes and small drums before him. (24)
Then Love set the five-pointed arrow to his bow; while Spring, Greed (the son of Rajas) and other servants of Indra tried to agitate the sage's mind. (25)
(Even) as Puñjikasthali (the chief of the Apsarās) was sporting with (a number of) balls (in front of the sage) and running after them, her (slender) waist getting very unstable under the weight of her (full) breasts, wreaths of flowers dropping from her braid, and eyes moving this way and that, the breeze blew away the fine garment (about her loins), the waist-band (that held it fast) having given way. (26-27)
Taking the sage as won by himself, Love darted his shaft that (very) moment; but, like the undertaking of an unlucky man, all his effort proved futile against the sage. (28)
Thus offending against the sage, but being scorched by his glory, O sage, they withdrew like children that would run away after rousing a snake. (29)
Though assailed as aforesaid by the servants of Indra, O Brāhmaṇa sage, the great sage (Mārkandeya) did not fall a prey to egotism. It is indeed no matter for wonder in the case of exalted souls. (30)
The glorious Indra (the lord of paradise) was seized with great wonder to see Love and his entourage cheerless and to hear (from their lips) of the glory of the Brāhmaṇa sage. (31) (23-31)
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तस्यैवं युञ्जतश्चित्तं तपःस्वाध्यायसंयमैः ।
अनुग्रहायाविरासीन्नरनारायणो हरिः ॥ ३२॥
तौ शुक्लकृष्णौ नवकञ्जलोचनौ
चतुर्भुजौ रौरववल्कलाम्बरौ ।
पवित्रपाणी उपवीतकं त्रिवृत्
कमण्डलुं दण्डमृजुं च वैणवम् ॥ ३३॥
पद्माक्षमालामुत जन्तुमार्जनं
वेदं च साक्षात्तप एव रूपिणौ ।
तपत्तडिद्वर्णपिशङ्गरोचिषा
प्रांशू दधानौ विबुधर्षभार्चितौ ॥ ३४॥
ते वै भगवतो रूपे नरनारायणावृषी ।
दृष्ट्वोत्थायादरेणोच्चैर्ननामाङ्गेन दण्डवत् ॥ ३५॥
स तत्सन्दर्शनानन्दनिर्वृतात्मेन्द्रियाशयः ।
हृष्टरोमाश्रुपूर्णाक्षो न सेहे तावुदीक्षितुम् ॥ ३६॥
उत्थाय प्राञ्जलिः प्रह्व औत्सुक्यादाश्लिषन्निव ।
नमो नम इतीशानौ बभाषे गद्गदाक्षरः ॥ ३७॥
तयोरासनमादाय पादयोरवनिज्य च ।
अर्हणेनानुलेपेन धूपमाल्यैरपूजयत् ॥ ३८॥
सुखमासनमासीनौ प्रसादाभिमुखौ मुनी ।
पुनरानम्य पादाभ्यां गरिष्ठाविदमब्रवीत् ॥ ३९॥
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To shower His grace on the sage, who was thus concentrating his mind (on the Lord) through asceticism, study of the Vedas and self-control, Lord Śrī Hari appeared before him in the form of (the divine sages) Nara and Nārāyaṇa. (32)
Lords Nara and Nārāyaṇa, the adored (even) of the chief of the gods (Brahma and others), were (severally) fair and dark-brown of complexion with eyes resembling fresh-blown lotuses, possessed of four arms each and clad in the skin of a black buck and bark (respectively). They wore rings of (the sacred) Kuśa grass and the sacred threefold thread (each consisting of three strands) as well as a string of lotus seeds and carried a Kamaṇḍalu, straight bamboo staff and a broom (made of yarns) for sweeping the ground and clearing it of insects (without killing them) as well as a handful of Kuśa. They were tall (of stature) and by the golden lustre (of Their body) resembling the bright flashes of lightning looked like two direct embodiments of asceticism itself. (33-34)
Mārkaṇḍeya rose on seeing the sages Nara and Nārāyaṇa, the two well-known manifestations of the almighty Lord, and greeted Them with great reverence by his body fallen flat like a log (on the ground). (35)
With his body, senses and mind exhilarated through joy occasioned by Their sight at close quarters, hair standing on end and eyes filled with tears, the sage could not look at them. (36)
With joined palms he stood bent low, as though embracing Them out of longing, and said to the two almighty Lords in faltering tones, "Hail, hail (to You both) !" (37)
Fetching Them a seat and washing Their feet, he worshipped Them by offering Them water to wash Their hands with, sandal-paste, incense and garlands. (38)
When the two most exalted sages were comfortably seated and looked favourably disposed, the sage bowed at Their feet once more and spoke as follows. (39) (32-39)
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मार्कण्डेय उवाच ।
किं वर्णये तव विभो यदुदीरितोऽसुः
संस्पन्दते तमनु वाङ्मन इन्द्रियाणि ।
स्पन्दन्ति वै तनुभृतामजशर्वयोश्च
स्वस्याप्यथापि भजतामसि भावबन्धुः ॥ ४०॥
मूर्ती इमे भगवतो भगवंस्त्रिलोक्याः
क्षेमाय तापविरमाय च मृत्युजित्यै ।
नानाबिभर्ष्यवितुमन्यतनूर्यथेदं
सृष्ट्वा पुनर्ग्रससि सर्वमिवोर्णनाभिः ॥ ४१॥
तस्यावितुः स्थिरचरेशितुरङ्घ्रिमूलं
यत्स्थं न कर्मगुणकालरजः स्पृशन्ति ।
यद्वै स्तुवन्ति निनमन्ति यजन्त्यभीक्ष्णं
ध्यायन्ति वेदहृदया मुनयस्तदाप्त्यै ॥ ४२॥
नान्यं तवाङ्घ्र्युपनयादपवर्गमूर्तेः
क्षेमं जनस्य परितो भिय ईश विद्मः ।
ब्रह्मा बिभेत्यलमतो द्विपरार्धधिष्ण्यः
कालस्य ते किमुत तत्कृतभौतिकानाम् ॥ ४३॥
तद्वै भजाम्यृतधियस्तव पादमूलं
हित्वेदमात्मच्छदि चात्मगुरोः परस्य ।
देहाद्यपार्थमसदन्त्यमभिज्ञमात्रं
विन्देत ते तर्हि सर्वमनीषितार्थम् ॥ ४४॥
सत्त्वं रजस्तम इतीश तवात्मबन्धो
मायामयाः स्थितिलयोदयहेतवोऽस्य ।
लीलाधृता यदपि सत्त्वमयी प्रशान्त्यै
नान्ये नृणां व्यसनमोहभियश्च याभ्याम् ॥ ४५॥
तस्मात्तवेह भगवन्नथ तावकानां
शुक्लां तनुं स्वदयितां कुशला भजन्ति ।
यत्सात्वताः पुरुषरूपमुशन्ति सत्त्वं
लोको यतोभयमुतात्मसुखं न चान्यत् ॥ ४६॥
तस्मै नमो भगवते पुरुषाय भूम्ने
विश्वाय विश्वगुरवे परदैवतायै ।
नारायणाय ऋषये च नरोत्तमाय
हंसाय संयतगिरे निगमेश्वराय ॥ ४७॥
यं वै न वेद वितथाक्षपथैर्भ्रमद्धीः
सन्तं स्वकेष्वसुषु हृद्यपि दृक्पथेषु ।
तन्माययाऽऽवृतमतिः स उ एव साक्षा-
दाद्यस्तवाखिलगुरोरुपसाद्य वेदम् ॥ ४८॥
यद्दर्शनं निगम आत्मरहःप्रकाशं
मुह्यन्ति यत्र कवयोऽजपरा यतन्तः ।
तं सर्ववादविषयप्रतिरूपशीलं
वन्दे महापुरुषमात्मनिगूढबोधम् ॥ ४९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वादशस्कन्धे अष्टमोऽध्यायः ॥ ८॥
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Mārkaṇḍeya prayed : O Lord ! how can I extol You ? For, propelled by You (alone) function the vital air and following it the speech, mind and Indriyas (the senses of perception and the organs of action), not only of (all) embodied beings but even of Brahmā (the birthless creator) and Lord Śiva (the god of destruction) as well as of myself; yet You behave as a friend of the soul (and not only of the body as the parents and others do) of those who worship You (with these) ! (40)
These two forms of Your omnipotent Self, O Lord ! stand revealed for the well-being, (nay,) for putting a stop to the (threefold) suffering and for the liberation (lit., subduing the death) of (the denizens of) the three worlds. (But) just as You assume many other forms (such as that of the divine Fish) in order to protect this universe, so (too) do You swallow everything after evolving it (just) like the spider (which produces a web and then swallows it). (41)
The impurities incident to actions, the (three) Guṇas (modes of Prakṛti) and Time (and the aforesaid agonies etc.), can never contaminate him who takes refuge in the soles of feet of that Saviour (of the world) and Ruler of the immobile as well as the mobile creation (in You). (Nay,) in order to attain to those feet, as is well-known, sages that have treasured up (the spirit of) the Vedas in their heart extol, devoutly bow to, worship and constantly meditate on them. I resort to those (very) soles. (42)
We know no safe retreat, O Lord ! for the Jīva, beset with fear on all sides, other than resorting to the feet of the Lord in You, the Embodiment of final beatitude. (Even) Brahmā, whose realm endures for two Parārdhas, is immensely afraid of Kāla (the Time-Spirit), which is a (mere) play of Your eyebrows; what wonder, then, that it inspires fear in the heart of living beings created by him ? (43)
Therefore, turning my back upon (giving up all attachment to) this body and all that is connected with it—which obscures the Self and serves no (real) purpose, is unsubstantial and transient, and (really) no other than the (conscious) Self—I actually take refuge in the soles of feet of the Supreme in You, the Embodiment of true wisdom, the Director of the soul; for if a man resorts to those feet, he bids fair to secure from You every object sought for (by him). (44)
Although Rajas, Sattva, and Tamas, O Lord, which are products of Māyā (Prakṛti) and (severally) responsible for the appearance, continuance and dissolution of this (visible) universe, O Befriender of the soul ! have been laid hold of by Yourself for (carrying on) Your pastimes (of creation etc.), Your Sāttvika form (alone) is conducive to everlasting peace (in the form of final beatitude) and not the other two, from which proceed suffering, infatuation and fear to men. (45)
Therefore, on realizing this truth, O Lord, men of wisdom in this world worship Your manifestation in the form of Lord Nārāyaṇa, (which is made up of Sattva unmixed with Rajas and Tamas and) which is (so) dear to (the heart of) Your devotees; for the followers of the Pañcarātra school recognize Sattva (alone) and no other Guṇa to be the manifestation of the Supreme Person and through Sattva (alone) is attained (by them) the Lord's realm as well as (the state of) fearlessness and the bliss of Self-Realization. (46)
Hail to You, the aforesaid Lord, the Inner Controller (of all), all-pervading as well as existing in the form of the universe, the Preceptor of the universe, the Supreme Deity appearing in the forms of the immaculate Sage Nārāyaṇa and Nara (the foremost of all the Jivas), who have controlled Your speech and promoted the cult of the Vedas. (47)
He whose judgment is clouded by Your Māyā (deluding potency) and whose intellect is bewildered in following the paths of the misguiding senses does not, as is well-known, cognize You, even though present in his own senses, vital airs and heart, as well as in the objects of the senses (as the Inner Controller of all). The selfsame man, though ignorant only at the beginning, directly cognizes You on obtaining an insight into the Veda revealed by You, the Preceptor of all! (48)
I bow to the Supreme Person (in You), whose vision, that reveals the secret of the Self, can be, obtained (only) through the Veda and about whose true nature (even) sages — the foremost of whom is Brahmā (the birthless creator), feel bewildered, though striving (to realize it through Sāṅkhya and Yoga etc.)—(nay) who assumes (presents Himself in) a character conforming to the conception of all (the various) schools of thought, and whose light (in the form of the Self) is screened by the body (and other limitations). (49)
Thus ends the eighth discourse in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhītā. (40-49)
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