Canto 12 - Chapter 10: Lord Siva confers a boon on Markandeya

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ दशमोऽध्यायः - १० ॥	Discourse X Lord Śiva confers a boon on Mārkaṇḍeya (Preamble)
सूत उवाच । स एवमनुभूयेदं नारायणविनिर्मितम् । वैभवं योगमायायास्तमेव शरणं ययौ ॥ १॥	Sūta began again : Realizing in this way the aforesaid glory of Yogamāyā (creative energy) displayed by Lord Nārāyaṇa, the sage Mārkaṇḍeya sought Him alone for protection (in the following words). (1) (1)
मार्कण्डेय उवाच । प्रपन्नोऽस्म्यङ्घ्रिमूलं ते प्रपन्नाभयदं हरे । यन्माययापि विबुधा मुह्यन्ति ज्ञानकाशया ॥ २॥	Mārkaṇḍeya submitted : I have resorted to the soles of Your feet, which grant security to those who seek them (for protection), O Hari! under the influence of whose Māyā (deluding potency), which assumes the (false) appearance of enlightenment, even the learned fall a prey to delusion (in the shape of egotism, mistaking themselves to be wise). (2) (2)
सूत उवाच । तमेवं निभृतात्मानं वृषेण दिवि पर्यटन् । रुद्राण्या भगवान् रुद्रो ददर्श स्वगणैर्वृतः ॥ ३॥ अथोमा तमृषिं वीक्ष्य गिरिशं समभाषत । पश्येमं भगवन् विप्रं निभृतात्मेन्द्रियाशयम् ॥ ४॥ निभृतोदझषव्रातं वातापाये यथार्णवम् । कुर्वस्य तपसः साक्षात्संसिद्धिं सिद्धिदो भवान् ॥ ५॥	Sūta continued : While journeying through the skies on (the back of) His bull with His Spouse (Goddess Umā), accompanied by His attendants, Lord Rudra (the god of destruction) saw the sage with his mind thus composed and collected. (3) Perceiving the sage in that condition, Umā spoke (as fallows) to Lord Śiva (who has His abode on Mount Kailāsa):— "(Kindly) look at this Brāhmaṇa, O Lord, whose body, senses and mind have been stilled and who can (as such) be (easily) compared to a sea whose waters and fishes have become motionless due to a storm having passed. (Pray,) manifest the fruit of his asceticism, since You are the Bestower of fruit. (4-5) (3-5)
श्रीभगवानुवाच । नैवेच्छत्याशिषः क्वापि ब्रह्मर्षिर्मोक्षमप्युत । भक्तिं परां भगवति लब्धवान् पुरुषेऽव्यये ॥ ६॥ अथापि संवदिष्यामो भवान्येतेन साधुना । अयं हि परमो लाभो नृणां साधुसमागमः ॥ ७॥	The glorious Lord replied : This Brāhmaṇa sage would not have any blessing under any circumstance, not even final beatitude, inasmuch as he has attained supreme devotion to the immortal Lord, the Indweller of all hearts. (6) Even then we shall discourse with the saint, O Bhavānī; for it is the greatest gain to meet a pious soul. (7) (6-7)
सूत उवाच । इत्युक्त्वा तमुपेयाय भगवान् स सतां गतिः । ईशानः सर्वविद्यानामीश्वरः सर्वदेहिनाम् ॥ ८॥ तयोरागमनं साक्षादीशयोर्जगदात्मनोः । न वेद रुद्धधीवृत्तिरात्मानं विश्वमेव च ॥ ९॥ भगवांस्तदभिज्ञाय गिरीशो योगमायया । आविशत्तद्गुहाकाशं वायुश्छिद्रमिवेश्वरः ॥ १०॥ आत्मन्यपि शिवं प्राप्तं तडित्पिङ्गजटाधरम् । त्र्यक्षं दशभुजं प्रांशुमुद्यन्तमिव भास्करम् ॥ ११॥ व्याघ्रचर्माम्बरधरं शूलखट्वाङ्गचर्मभिः । अक्षमालाडमरुककपालासिधनुः सह ॥ १२॥ बिभ्राणं सहसा भातं विचक्ष्य हृदि विस्मितः । किमिदं कुत एवेति समाधेर्विरतो मुनिः ॥ १३॥ नेत्रे उन्मील्य ददृशे सगणं सोमयाऽऽगतम् । रुद्रं त्रिलोकैकगुरुं ननाम शिरसा मुनिः ॥ १४॥ तस्मै सपर्यां व्यदधात्सगणाय सहोमया । स्वागतासनपाद्यार्घ्यगन्धस्रग्धूपदीपकैः ॥ १५॥ आह चात्मानुभावेन पूर्णकामस्य ते विभो । करवाम किमीशान येनेदं निर्वृतं जगत् ॥ १६॥ नमः शिवाय शान्ताय सत्त्वाय प्रमृडाय च । रजोजुषेऽप्यघोराय नमस्तुभ्यं तमोजुषे ॥ १७॥	Sūta went on : Having thus observed (to Pārvatī), the aforesaid Lord, the resort of the righteous, the Master of all sciences, the Ruler of all embodied souls, approached the sage. (8) Mārkaṇḍeya (however), who had all his mental faculties suspended, was conscious neither of his own body nor of the (outside) world and (as such) did not perceive (even) the advent of the very Sovereigns of the universe (Śaṅkara and Pārvatī), the Inner Controllers of (all) creation. (9) Knowing his mental condition full well, the almighty Lord Śiva (the Ruler of Kailāsa) entered the cavity of his heart by virtue of His Yogamāyā (wonderful divine power), (even) as the air enters an opening. (10) The sage felt amazed to perceive as having entered into his very being and flashed all of a sudden in his heart Lord Śiva—a tall figure with three eyes and ten arms, wearing matted locks—reddish-brown like streaks of lightning—and effulgent like the rising sun, wrapping a tiger's skin for His loin-cloth and carrying (in His hands) a rosary of Rudrākṣa beads, a Damarū (a sort of small drum shaped like an hour-glass), a begging-bowl (made of skull), a sword and a bow with a trident, a club shaped like the foot of a bedstead and a shield—and, wondering what the vision was and whence, woke up from his trance. (11—13) Opening his eyes, Mārkaṇḍeya beheld Lord Rudra, the one Preceptor of (all) the three worlds, arrived (in his hermitage) alongwith (His Divine Spouse) Umā and His entourage, and saluted Him with his head bent low. (14) He did worship to the Lord alongwith Umā and His attendants—by according them (a hearty) welcome, offering seats, water to wash their feet and hands with, sandal paste and garlands, and burning incense and lights—and submitted (as follows):—"What (service) can I do to You, O omnipresent Lord ! who are sated through realization of Your own blissful nature, and because, of whom the (whole) world feels satisfied ? (15-16) Hail to You, the all-propitious and all-tranquil Lord, the embodiment of Sattva, and (as such) the Delighter of all ! Hail to You, who are never frightful though assuming Rajas, and are never deluded though assuming Tamas ! (17) (8-17)
सूत उवाच । एवं स्तुतः स भगवानादिदेवः सतां गतिः । परितुष्टः प्रसन्नात्मा प्रहसंस्तमभाषत ॥ १८॥	Sūta continued : Highly pleased, when extolled thus, the aforesaid Lord, the foremost of the gods and the resort of the righteous, heartily laughed, and with a cheerful mind replied to the sage (as follows). (18) (18)
श्रीभगवानुवाच । वरं वृणीष्व नः कामं वरदेशा वयं त्रयः । अमोघं दर्शनं येषां मर्त्यो यद्विन्दतेऽमृतम् ॥ १९॥ ब्राह्मणाः साधवः शान्ता निःसङ्गा भूतवत्सलाः । एकान्तभक्ता अस्मासु निर्वैराः समदर्शिनः ॥ २०॥ सलोका लोकपालास्तान् वन्दन्त्यर्चन्त्युपासते । अहं च भगवान् ब्रह्मा स्वयं च हरिरीश्वरः ॥ २१॥ न ते मय्यच्युतेऽजे च भिदामण्वपि चक्षते । नात्मनश्च जनस्यापि तद्युष्मान् वयमीमहि ॥ २२॥ न ह्यम्मयानि तीर्थानि न देवाश्चेतनोज्झिताः । ते पुनन्त्युरुकालेन यूयं दर्शनमात्रतः ॥ २३॥ ब्राह्मणेभ्यो नमस्यामो येऽस्मद्रूपं त्रयीमयम् । बिभ्रत्यात्मसमाधानतपःस्वाध्यायसंयमैः ॥ २४॥ श्रवणाद्दर्शनाद्वापि महापातकिनोऽपि वः । शुध्येरन्नन्त्यजाश्चापि किमु सम्भाषणादिभिः ॥ २५॥	The glorious Lord said : Ask of Us a boon of your choice, since We three (viz., Brahmā, Viṣṇu and Myself) are Masters of those who are capable of granting boons. Our sight can never go in vain; it is through us that a mortal can attain immortality. (19) Not only the guardians of the spheres including (the denizens of) those spheres but Myself, the glorious Brahmā and the almighty Śrī Hari Himself salute, worship and wait upon Brāhmaṇas who are pious (by nature), tranquil (free from envy etc.), devoid of attachment, yet affectionate towards (all) created beings, are exclusively devoted to Us and (as such) free from animosity, and look upon all with an equal eye. (20-21) They do not perceive the least difference between Me, Lord Viṣṇu and Brahmā (the birthless creator), nor between themselves and another living being; therefore, We resort to you. (22) Sacred places do not consist of holy waters (alone) nor do lifeless idols alone represent the gods. They (the sacred waters and lifeless idols) purify a man through a long process of time, whereas (saints like) you purify through mere sight. (23) We bow to the Brāhmaṇas, who cherish our (verbal) manifestation in the form of the three Vedas through concentration of the mind, reflection, study and self-control. (24) By merely hearing about you or seeing (people like) you even great sinners and the lowest born too get purified; what wonder, then, that people should get purified by conversing with you and so on. (25) (19-25)
सूत उवाच । इति चन्द्रललामस्य धर्मगुह्योपबृंहितम् । वचोऽमृतायनमृषिर्नातृप्यत्कर्णयोः पिबन् ॥ २६॥ स चिरं मायया विष्णोर्भ्रामितः कर्शितो भृशम् । शिववागमृतध्वस्तक्लेशपुञ्जस्तमब्रवीत् ॥ २७॥	Sūta took up the thread again : The sage did not feel sated while drinking in the words of Lord Śiva (who wears the crescent as an ornament on His head), which were full of the secret of Dharma (virtue) and the (very) abode of nectar (as it were) to the ears. (26) Having been made to revolve for long by the Māyā (deluding potency) of Lord Viṣṇu, and subjected to a severe trial, the sage was relieved of all his afflictions by the nectar-like words of Lord Śiva and spoke to Him (as follows). (27) (26-27)
ऋषिरुवाच । अहो ईश्वरलीलेयं दुर्विभाव्या शरीरिणाम् । यन्नमन्तीशितव्यानि स्तुवन्ति जगदीश्वराः ॥ २८॥ धर्मं ग्राहयितुं प्रायः प्रवक्तारश्च देहिनाम् । आचरन्त्यनुमोदन्ते क्रियमाणं स्तुवन्ति च ॥ २९॥ नैतावता भगवतः स्वमायामयवृत्तिभिः । न दुष्येतानुभावस्तैर्मायिनः कुहकं यथा ॥ ३०॥ सृष्ट्वेदं मनसा विश्वमात्मनानुप्रविश्य यः । गुणैः कुर्वद्भिराभाति कर्तेव स्वप्नदृग्यथा ॥ ३१॥ तस्मै नमो भगवते त्रिगुणाय गुणात्मने । केवलायाद्वितीयाय गुरवे ब्रह्ममूर्तये ॥ ३२॥ कं वृणे नु परं भूमन् वरं त्वद्वरदर्शनात् । यद्दर्शनात्पूर्णकामः सत्यकामः पुमान् भवेत् ॥ ३३॥ वरमेकं वृणेऽथापि पूर्णात्कामाभिवर्षणात् । भगवत्यच्युतां भक्तिं तत्परेषु तथा त्वयि ॥ ३४॥	The sage submitted: Oh, this pastime of the almighty Lord is difficult to conceive for embodied creatures (like us), following which Rulers of the universe bow to and glorify those who deserve to be commanded (by Them) ! (28) In order to teach righteous conduct (to the people at large) those teachers of embodied beings as general rule not only practise such conduct (themselves) but also express approbation of and applaud it when practised (by others). (29) The glory of the almighty Lord (in You) is not (however) marred by such (exemplary) conduct—in the shape of those actions (such as bowing to us), which are (but) the operation of Your Māyā (enchanting potency)—any more than the enchanting power of an enchanter by his conjuring tricks. (30) Hail to that almighty Lord (in You), who, having evolved the universe by His thought (alone) and (then) entered it in the form of the Jiva (individual soul), appears, like a dreaming man, as the doer through the (three) Guṇas (modes of Prakṛti)—which are the (real) agents—and who, though (appearing as) endowed with the three Guṇas, is (yet) their Controller absolute and one without a second, and the Preceptor (of all) in the form of the Veda ! (31-32) What greater boon shall I ask (of You), O Perfect One, than Yourself, whose (very) sight is blessed (nay,) through whose sight man bids fair to get sated and become true of resolve ? (33) Nonetheless I ask one boon of You—who are not only self-sufficient (Yourself) but shower blessings (on Your devotees)—viz., unfailing devotion to the almighty Lord (Viṣṇu), and those devoted to Him, as well as to Yourself. (34) (28-34)
सूत उवाच । इत्यर्चितोऽभिष्टुतश्च मुनिना सूक्तया गिरा । तमाह भगवाञ्छर्वः शर्वया चाभिनन्दितः ॥ ३५॥ कामो महर्षे सर्वोऽयं भक्तिमांस्त्वमधोक्षजे । आकल्पान्ताद्यशः पुण्यमजरामरता तथा ॥ ३६॥ ज्ञानं त्रैकालिकं ब्रह्मन् विज्ञानं च विरक्तिमत् । ब्रह्मवर्चस्विनो भूयात्पुराणाचार्यतास्तु ते ॥ ३७॥	Sūta further said: Thus worshipped and glorified by the sage in sweet words, Lord Śiva (the Destroyer of the universe), supported by His Consort too, addressed him (thus):—(35) "Full of Devotion as you are to Lord Viṣṇu (who is above sense-perception), O great sage, let all this desire (of yours) be fulfilled; let your fame endure till the end of the Kalpa; let religious merit and immunity from old age and death be enjoyed by you and let knowledge relating to the past, present and future and Self-Realization coupled with dispassion and the teachership of a Purāṇa fall to your lot, invested as you are with Brahmanical (spiritual) glory." (36-37) (35-37)
सूत उवाच । एवं वरान् स मुनये दत्त्वागात्त्र्यक्ष ईश्वरः । देव्यै तत्कर्म कथयन्ननुभूतं पुरामुना ॥ ३८॥ सोऽप्यवाप्तमहायोगमहिमा भार्गवोत्तमः । विचरत्यधुनाप्यद्धा हरावेकान्ततां गतः ॥ ३९॥ अनुवर्णितमेतत्ते मार्कण्डेयस्य धीमतः । अनुभूतं भगवतो मायावैभवमद्भुतम् ॥ ४०॥ एतत्केचिदविद्वांसो मायासंसृतिरात्मनः । अनाद्यावर्तितं नॄणां कादाचित्कं प्रचक्षते ॥ ४१॥ य एवमेतद्भृगुवर्यवर्णितं रथाङ्गपाणेरनुभावभावितम् । संश्रावयेत्संश‍ृणुयादु तावुभौ तयोर्न कर्माशयसंसृतिर्भवेत् ॥ ४२॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वादशस्कन्धे दशमोऽध्यायः ॥ १०॥	Sūta went on : Having thus granted boons to Mārkaṇḍeya, the three-eyed Lord withdrew, telling His Consort of the sage's deeds (in the form of austerities) as well as what had been experienced by him before. (38) Having realized the glory of Mahāyoga (the Yoga of Jñāna), Mārkaṇḍeya (the foremost of the scions of Bhṛgu) for his part goes about the world at will even now, exclusively devoted as he is to Śrī Hari. (39) This story of the wise Mārkaṇḍeya, as well as the wonderful glory of the Lord's Māyā as experienced by him has been narrated to you. (40) This (glory of the Lord's Māyā, experienced by the sage Mārkaṇḍeya as extending over a period of seven Kalpas according to ancient tradition) was (as a matter of fact but) accidental (and a purely personal experience attributable to Divine Grace and not universal). Some (however), not knowing the appearance and disappearance of men (in the shape of evolution and dissolution) as (nothing but) the Māyā of the Supreme Spirit, declare this experience as (no other than the ordinary process of evolution and dissolution) taking place from time without beginning and repeated (seven times at the end of every thousand revolutions of the four Yugas during the lifetime of Mārkaṇḍeya himself). (41) Both he who duly narrates (to others) and he who attentively hears, O jewel among the Bhṛgus I this story (of Mārkaṇḍeya), recounted as aforesaid and enriched with the glory of Lord Viṣṇu (who wields the wheel of Time in the shape of the discus in His hands), are rid of transmigration, brought about by the latencies of Karma. (42) Thus ends the tenth discourse in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (38-42)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ दशमोऽध्यायः - १० ॥

Discourse X

Lord Śiva confers a boon on Mārkaṇḍeya

(Preamble)

सूत उवाच ।

स एवमनुभूयेदं नारायणविनिर्मितम् ।
वैभवं योगमायायास्तमेव शरणं ययौ ॥ १॥

Sūta began again : Realizing in this way the aforesaid glory of Yogamāyā (creative energy) displayed by Lord Nārāyaṇa, the sage Mārkaṇḍeya sought Him alone for protection (in the following words). (1)

(1)

मार्कण्डेय उवाच ।

प्रपन्नोऽस्म्यङ्घ्रिमूलं ते प्रपन्नाभयदं हरे ।
यन्माययापि विबुधा मुह्यन्ति ज्ञानकाशया ॥ २॥

Mārkaṇḍeya submitted : I have resorted to the soles of Your feet, which grant security to those who seek them (for protection), O Hari! under the influence of whose Māyā (deluding potency), which assumes the (false) appearance of enlightenment, even the learned fall a prey to delusion (in the shape of egotism, mistaking themselves to be wise). (2)

(2)

सूत उवाच ।

तमेवं निभृतात्मानं वृषेण दिवि पर्यटन् ।
रुद्राण्या भगवान् रुद्रो ददर्श स्वगणैर्वृतः ॥ ३॥
अथोमा तमृषिं वीक्ष्य गिरिशं समभाषत ।
पश्येमं भगवन् विप्रं निभृतात्मेन्द्रियाशयम् ॥ ४॥
निभृतोदझषव्रातं वातापाये यथार्णवम् ।
कुर्वस्य तपसः साक्षात्संसिद्धिं सिद्धिदो भवान् ॥ ५॥

Sūta continued : While journeying through the skies on (the back of) His bull with His Spouse (Goddess Umā), accompanied by His attendants, Lord Rudra (the god of destruction) saw the sage with his mind thus composed and collected. (3)
Perceiving the sage in that condition, Umā spoke (as fallows) to Lord Śiva (who has His abode on Mount Kailāsa):— "(Kindly) look at this Brāhmaṇa, O Lord, whose body, senses and mind have been stilled and who can (as such) be (easily) compared to a sea whose waters and fishes have become motionless due to a storm having passed. (Pray,) manifest the fruit of his asceticism, since You are the Bestower of fruit. (4-5)

(3-5)

श्रीभगवानुवाच ।

नैवेच्छत्याशिषः क्वापि ब्रह्मर्षिर्मोक्षमप्युत ।
भक्तिं परां भगवति लब्धवान् पुरुषेऽव्यये ॥ ६॥
अथापि संवदिष्यामो भवान्येतेन साधुना ।
अयं हि परमो लाभो नृणां साधुसमागमः ॥ ७॥

The glorious Lord replied : This Brāhmaṇa sage would not have any blessing under any circumstance, not even final beatitude, inasmuch as he has attained supreme devotion to the immortal Lord, the Indweller of all hearts. (6)
Even then we shall discourse with the saint, O Bhavānī; for it is the greatest gain to meet a pious soul. (7)

(6-7)

सूत उवाच ।

इत्युक्त्वा तमुपेयाय भगवान् स सतां गतिः ।
ईशानः सर्वविद्यानामीश्वरः सर्वदेहिनाम् ॥ ८॥
तयोरागमनं साक्षादीशयोर्जगदात्मनोः ।
न वेद रुद्धधीवृत्तिरात्मानं विश्वमेव च ॥ ९॥
भगवांस्तदभिज्ञाय गिरीशो योगमायया ।
आविशत्तद्गुहाकाशं वायुश्छिद्रमिवेश्वरः ॥ १०॥
आत्मन्यपि शिवं प्राप्तं तडित्पिङ्गजटाधरम् ।
त्र्यक्षं दशभुजं प्रांशुमुद्यन्तमिव भास्करम् ॥ ११॥
व्याघ्रचर्माम्बरधरं शूलखट्वाङ्गचर्मभिः ।
अक्षमालाडमरुककपालासिधनुः सह ॥ १२॥
बिभ्राणं सहसा भातं विचक्ष्य हृदि विस्मितः ।
किमिदं कुत एवेति समाधेर्विरतो मुनिः ॥ १३॥
नेत्रे उन्मील्य ददृशे सगणं सोमयाऽऽगतम् ।
रुद्रं त्रिलोकैकगुरुं ननाम शिरसा मुनिः ॥ १४॥
तस्मै सपर्यां व्यदधात्सगणाय सहोमया ।
स्वागतासनपाद्यार्घ्यगन्धस्रग्धूपदीपकैः ॥ १५॥
आह चात्मानुभावेन पूर्णकामस्य ते विभो ।
करवाम किमीशान येनेदं निर्वृतं जगत् ॥ १६॥
नमः शिवाय शान्ताय सत्त्वाय प्रमृडाय च ।
रजोजुषेऽप्यघोराय नमस्तुभ्यं तमोजुषे ॥ १७॥

Sūta went on : Having thus observed (to Pārvatī), the aforesaid Lord, the resort of the righteous, the Master of all sciences, the Ruler of all embodied souls, approached the sage. (8)
Mārkaṇḍeya (however), who had all his mental faculties suspended, was conscious neither of his own body nor of the (outside) world and (as such) did not perceive (even) the advent of the very Sovereigns of the universe (Śaṅkara and Pārvatī), the Inner Controllers of (all) creation. (9)
Knowing his mental condition full well, the almighty Lord Śiva (the Ruler of Kailāsa) entered the cavity of his heart by virtue of His Yogamāyā (wonderful divine power), (even) as the air enters an opening. (10)
The sage felt amazed to perceive as having entered into his very being and flashed all of a sudden in his heart Lord Śiva—a tall figure with three eyes and ten arms, wearing matted locks—reddish-brown like streaks of lightning—and effulgent like the rising sun, wrapping a tiger's skin for His loin-cloth and carrying (in His hands) a rosary of Rudrākṣa beads, a Damarū (a sort of small drum shaped like an hour-glass), a begging-bowl (made of skull), a sword and a bow with a trident, a club shaped like the foot of a bedstead and a shield—and, wondering what the vision was and whence, woke up from his trance. (11—13)
Opening his eyes, Mārkaṇḍeya beheld Lord Rudra, the one Preceptor of (all) the three worlds, arrived (in his hermitage) alongwith (His Divine Spouse) Umā and His entourage, and saluted Him with his head bent low. (14)
He did worship to the Lord alongwith Umā and His attendants—by according them (a hearty) welcome, offering seats, water to wash their feet and hands with, sandal paste and garlands, and burning incense and lights—and submitted (as follows):—"What (service) can I do to You, O omnipresent Lord ! who are sated through realization of Your own blissful nature, and because, of whom the (whole) world feels satisfied ? (15-16)
Hail to You, the all-propitious and all-tranquil Lord, the embodiment of Sattva, and (as such) the Delighter of all ! Hail to You, who are never frightful though assuming Rajas, and are never deluded though assuming Tamas ! (17)

(8-17)

सूत उवाच ।

एवं स्तुतः स भगवानादिदेवः सतां गतिः ।
परितुष्टः प्रसन्नात्मा प्रहसंस्तमभाषत ॥ १८॥

Sūta continued : Highly pleased, when extolled thus, the aforesaid Lord, the foremost of the gods and the resort of the righteous, heartily laughed, and with a cheerful mind replied to the sage (as follows). (18)

(18)

श्रीभगवानुवाच ।

वरं वृणीष्व नः कामं वरदेशा वयं त्रयः ।
अमोघं दर्शनं येषां मर्त्यो यद्विन्दतेऽमृतम् ॥ १९॥
ब्राह्मणाः साधवः शान्ता निःसङ्गा भूतवत्सलाः ।
एकान्तभक्ता अस्मासु निर्वैराः समदर्शिनः ॥ २०॥
सलोका लोकपालास्तान् वन्दन्त्यर्चन्त्युपासते ।
अहं च भगवान् ब्रह्मा स्वयं च हरिरीश्वरः ॥ २१॥
न ते मय्यच्युतेऽजे च भिदामण्वपि चक्षते ।
नात्मनश्च जनस्यापि तद्युष्मान् वयमीमहि ॥ २२॥
न ह्यम्मयानि तीर्थानि न देवाश्चेतनोज्झिताः ।
ते पुनन्त्युरुकालेन यूयं दर्शनमात्रतः ॥ २३॥
ब्राह्मणेभ्यो नमस्यामो येऽस्मद्रूपं त्रयीमयम् ।
बिभ्रत्यात्मसमाधानतपःस्वाध्यायसंयमैः ॥ २४॥
श्रवणाद्दर्शनाद्वापि महापातकिनोऽपि वः ।
शुध्येरन्नन्त्यजाश्चापि किमु सम्भाषणादिभिः ॥ २५॥

The glorious Lord said : Ask of Us a boon of your choice, since We three (viz., Brahmā, Viṣṇu and Myself) are Masters of those who are capable of granting boons. Our sight can never go in vain; it is through us that a mortal can attain immortality. (19)
Not only the guardians of the spheres including (the denizens of) those spheres but Myself, the glorious Brahmā and the almighty Śrī Hari Himself salute, worship and wait upon Brāhmaṇas who are pious (by nature), tranquil (free from envy etc.), devoid of attachment, yet affectionate towards (all) created beings, are exclusively devoted to Us and (as such) free from animosity, and look upon all with an equal eye. (20-21)
They do not perceive the least difference between Me, Lord Viṣṇu and Brahmā (the birthless creator), nor between themselves and another living being; therefore, We resort to you. (22)
Sacred places do not consist of holy waters (alone) nor do lifeless idols alone represent the gods. They (the sacred waters and lifeless idols) purify a man through a long process of time, whereas (saints like) you purify through mere sight. (23)
We bow to the Brāhmaṇas, who cherish our (verbal) manifestation in the form of the three Vedas through concentration of the mind, reflection, study and self-control. (24)
By merely hearing about you or seeing (people like) you even great sinners and the lowest born too get purified; what wonder, then, that people should get purified by conversing with you and so on. (25)

(19-25)

सूत उवाच ।

इति चन्द्रललामस्य धर्मगुह्योपबृंहितम् ।
वचोऽमृतायनमृषिर्नातृप्यत्कर्णयोः पिबन् ॥ २६॥
स चिरं मायया विष्णोर्भ्रामितः कर्शितो भृशम् ।
शिववागमृतध्वस्तक्लेशपुञ्जस्तमब्रवीत् ॥ २७॥

Sūta took up the thread again : The sage did not feel sated while drinking in the words of Lord Śiva (who wears the crescent as an ornament on His head), which were full of the secret of Dharma (virtue) and the (very) abode of nectar (as it were) to the ears. (26)
Having been made to revolve for long by the Māyā (deluding potency) of Lord Viṣṇu, and subjected to a severe trial, the sage was relieved of all his afflictions by the nectar-like words of Lord Śiva and spoke to Him (as follows). (27)

(26-27)

ऋषिरुवाच ।

अहो ईश्वरलीलेयं दुर्विभाव्या शरीरिणाम् ।
यन्नमन्तीशितव्यानि स्तुवन्ति जगदीश्वराः ॥ २८॥
धर्मं ग्राहयितुं प्रायः प्रवक्तारश्च देहिनाम् ।
आचरन्त्यनुमोदन्ते क्रियमाणं स्तुवन्ति च ॥ २९॥
नैतावता भगवतः स्वमायामयवृत्तिभिः ।
न दुष्येतानुभावस्तैर्मायिनः कुहकं यथा ॥ ३०॥
सृष्ट्वेदं मनसा विश्वमात्मनानुप्रविश्य यः ।
गुणैः कुर्वद्भिराभाति कर्तेव स्वप्नदृग्यथा ॥ ३१॥
तस्मै नमो भगवते त्रिगुणाय गुणात्मने ।
केवलायाद्वितीयाय गुरवे ब्रह्ममूर्तये ॥ ३२॥
कं वृणे नु परं भूमन् वरं त्वद्वरदर्शनात् ।
यद्दर्शनात्पूर्णकामः सत्यकामः पुमान् भवेत् ॥ ३३॥
वरमेकं वृणेऽथापि पूर्णात्कामाभिवर्षणात् ।
भगवत्यच्युतां भक्तिं तत्परेषु तथा त्वयि ॥ ३४॥

The sage submitted: Oh, this pastime of the almighty Lord is difficult to conceive for embodied creatures (like us), following which Rulers of the universe bow to and glorify those who deserve to be commanded (by Them) ! (28)
In order to teach righteous conduct (to the people at large) those teachers of embodied beings as general rule not only practise such conduct (themselves) but also express approbation of and applaud it when practised (by others). (29)
The glory of the almighty Lord (in You) is not (however) marred by such (exemplary) conduct—in the shape of those actions (such as bowing to us), which are (but) the operation of Your Māyā (enchanting potency)—any more than the enchanting power of an enchanter by his conjuring tricks. (30)
Hail to that almighty Lord (in You), who, having evolved the universe by His thought (alone) and (then) entered it in the form of the Jiva (individual soul), appears, like a dreaming man, as the doer through the (three) Guṇas (modes of Prakṛti)—which are the (real) agents—and who, though (appearing as) endowed with the three Guṇas, is (yet) their Controller absolute and one without a second, and the Preceptor (of all) in the form of the Veda ! (31-32)
What greater boon shall I ask (of You), O Perfect One, than Yourself, whose (very) sight is blessed (nay,) through whose sight man bids fair to get sated and become true of resolve ? (33)
Nonetheless I ask one boon of You—who are not only self-sufficient (Yourself) but shower blessings (on Your devotees)—viz., unfailing devotion to the almighty Lord (Viṣṇu), and those devoted to Him, as well as to Yourself. (34)

(28-34)

सूत उवाच ।

इत्यर्चितोऽभिष्टुतश्च मुनिना सूक्तया गिरा ।
तमाह भगवाञ्छर्वः शर्वया चाभिनन्दितः ॥ ३५॥
कामो महर्षे सर्वोऽयं भक्तिमांस्त्वमधोक्षजे ।
आकल्पान्ताद्यशः पुण्यमजरामरता तथा ॥ ३६॥
ज्ञानं त्रैकालिकं ब्रह्मन् विज्ञानं च विरक्तिमत् ।
ब्रह्मवर्चस्विनो भूयात्पुराणाचार्यतास्तु ते ॥ ३७॥

Sūta further said: Thus worshipped and glorified by the sage in sweet words, Lord Śiva (the Destroyer of the universe), supported by His Consort too, addressed him (thus):—(35)
"Full of Devotion as you are to Lord Viṣṇu (who is above sense-perception), O great sage, let all this desire (of yours) be fulfilled; let your fame endure till the end of the Kalpa; let religious merit and immunity from old age and death be enjoyed by you and let knowledge relating to the past, present and future and Self-Realization coupled with dispassion and the teachership of a Purāṇa fall to your lot, invested as you are with Brahmanical (spiritual) glory." (36-37)

(35-37)

सूत उवाच ।

एवं वरान् स मुनये दत्त्वागात्त्र्यक्ष ईश्वरः ।
देव्यै तत्कर्म कथयन्ननुभूतं पुरामुना ॥ ३८॥
सोऽप्यवाप्तमहायोगमहिमा भार्गवोत्तमः ।
विचरत्यधुनाप्यद्धा हरावेकान्ततां गतः ॥ ३९॥
अनुवर्णितमेतत्ते मार्कण्डेयस्य धीमतः ।
अनुभूतं भगवतो मायावैभवमद्भुतम् ॥ ४०॥
एतत्केचिदविद्वांसो मायासंसृतिरात्मनः ।
अनाद्यावर्तितं नॄणां कादाचित्कं प्रचक्षते ॥ ४१॥
य एवमेतद्भृगुवर्यवर्णितं
रथाङ्गपाणेरनुभावभावितम् ।
संश्रावयेत्संश‍ृणुयादु तावुभौ
तयोर्न कर्माशयसंसृतिर्भवेत् ॥ ४२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वादशस्कन्धे दशमोऽध्यायः ॥ १०॥

Sūta went on : Having thus granted boons to Mārkaṇḍeya, the three-eyed Lord withdrew, telling His Consort of the sage's deeds (in the form of austerities) as well as what had been experienced by him before. (38)
Having realized the glory of Mahāyoga (the Yoga of Jñāna), Mārkaṇḍeya (the foremost of the scions of Bhṛgu) for his part goes about the world at will even now, exclusively devoted as he is to Śrī Hari. (39)
This story of the wise Mārkaṇḍeya, as well as the wonderful glory of the Lord's Māyā as experienced by him has been narrated to you. (40)
This (glory of the Lord's Māyā, experienced by the sage Mārkaṇḍeya as extending over a period of seven Kalpas according to ancient tradition) was (as a matter of fact but) accidental (and a purely personal experience attributable to Divine Grace and not universal). Some (however), not knowing the appearance and disappearance of men (in the shape of evolution and dissolution) as (nothing but) the Māyā of the Supreme Spirit, declare this experience as (no other than the ordinary process of evolution and dissolution) taking place from time without beginning and repeated (seven times at the end of every thousand revolutions of the four Yugas during the lifetime of Mārkaṇḍeya himself). (41)
Both he who duly narrates (to others) and he who attentively hears, O jewel among the Bhṛgus I this story (of Mārkaṇḍeya), recounted as aforesaid and enriched with the glory of Lord Viṣṇu (who wields the wheel of Time in the shape of the discus in His hands), are rid of transmigration, brought about by the latencies of Karma. (42)

Thus ends the tenth discourse in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(38-42)