Adhyaya 8

Verse 1

श्रीशौनक उवाच सूत जीव चिरं साधो वद नो वदतां वर । तमस्यपारे भ्रमतां नृणां त्वं पारदर्शन: ॥ १ ॥

Śrī Śaunaka said: O Sūta, saintly one, may you live long. O best of speakers, please continue speaking to us. For men who wander on the far shore of darkness, you alone are the one who can show the way across.

Verse 2

आहुश्चिरायुषमृषिं मृकण्डतनयं जना: । य: कल्पान्ते ह्युर्वरितो येन ग्रस्तमिदं जगत् ॥ २ ॥ स वा अस्मत्कुलोत्पन्न: कल्पेऽस्मिन् भार्गवर्षभ: । नैवाधुनापि भूतानां सम्प्लव: कोऽपि जायते ॥ ३ ॥ एक एवार्णवे भ्राम्यन् ददर्श पुरुषं किल । वटपत्रपुटे तोकं शयानं त्वेकमद्भ‍ुतम् ॥ ४ ॥ एष न: संशयो भूयान् सूत कौतूहलं यत: । तं नश्छिन्धि महायोगिन् पुराणेष्वपि सम्मत: ॥ ५ ॥

Authorities say that Mārkaṇḍeya Ṛṣi, the son of Mṛkaṇḍu, was extraordinarily long-lived, and that at the end of the kalpa, when the universe was swallowed by the deluge of dissolution, he alone remained. Yet that same Mārkaṇḍeya—the foremost of Bhṛgu’s line—has taken birth in our own family in the present day of Brahmā, and still we have not seen any total annihilation in this kalpa. It is also renowned that, while drifting helplessly in the vast ocean of dissolution, he beheld in those dreadful waters a wondrous Person: an infant boy lying alone within the fold of a banyan leaf. O Sūta, thus our doubt and curiosity are great. O great yogī, accepted as an authority even among the Purāṇas, please cut through our confusion.

Verse 3

आहुश्चिरायुषमृषिं मृकण्डतनयं जना: । य: कल्पान्ते ह्युर्वरितो येन ग्रस्तमिदं जगत् ॥ २ ॥ स वा अस्मत्कुलोत्पन्न: कल्पेऽस्मिन् भार्गवर्षभ: । नैवाधुनापि भूतानां सम्प्लव: कोऽपि जायते ॥ ३ ॥ एक एवार्णवे भ्राम्यन् ददर्श पुरुषं किल । वटपत्रपुटे तोकं शयानं त्वेकमद्भ‍ुतम् ॥ ४ ॥ एष न: संशयो भूयान् सूत कौतूहलं यत: । तं नश्छिन्धि महायोगिन् पुराणेष्वपि सम्मत: ॥ ५ ॥

Authorities say that Mārkaṇḍeya Ṛṣi, the son of Mṛkaṇḍu, was extraordinarily long-lived, and that at the end of the kalpa, when the universe was swallowed by the deluge of dissolution, he alone remained. Yet that same Mārkaṇḍeya—the foremost of Bhṛgu’s line—has taken birth in our own family in the present day of Brahmā, and still we have not seen any total annihilation in this kalpa. It is also renowned that, while drifting helplessly in the vast ocean of dissolution, he beheld in those dreadful waters a wondrous Person: an infant boy lying alone within the fold of a banyan leaf. O Sūta, thus our doubt and curiosity are great. O great yogī, accepted as an authority even among the Purāṇas, please cut through our confusion.

Verse 4

आहुश्चिरायुषमृषिं मृकण्डतनयं जना: । य: कल्पान्ते ह्युर्वरितो येन ग्रस्तमिदं जगत् ॥ २ ॥ स वा अस्मत्कुलोत्पन्न: कल्पेऽस्मिन् भार्गवर्षभ: । नैवाधुनापि भूतानां सम्प्लव: कोऽपि जायते ॥ ३ ॥ एक एवार्णवे भ्राम्यन् ददर्श पुरुषं किल । वटपत्रपुटे तोकं शयानं त्वेकमद्भ‍ुतम् ॥ ४ ॥ एष न: संशयो भूयान् सूत कौतूहलं यत: । तं नश्छिन्धि महायोगिन् पुराणेष्वपि सम्मत: ॥ ५ ॥

Authorities say that Mārkaṇḍeya Ṛṣi, the son of Mṛkaṇḍu, was a sage of extraordinarily long life, the sole survivor at the end of Brahmā’s day, when the entire universe was swallowed by the flood of annihilation. Yet that same Mārkaṇḍeya, the foremost descendant of Bhṛgu, was born in our own lineage during the present day of Brahmā, and in this day we have not seen any total dissolution. It is also well known that, while helplessly wandering in the great ocean of destruction, he beheld in those dreadful waters a wondrous Person—a baby boy lying all alone within the fold of a banyan leaf. O Sūta, I am greatly bewildered and eager to know about this exalted sage, Mārkaṇḍeya Ṛṣi. O great yogī, you are accepted as authority in all the Purāṇas; therefore please cut through my doubt and dispel my confusion.

Verse 5

आहुश्चिरायुषमृषिं मृकण्डतनयं जना: । य: कल्पान्ते ह्युर्वरितो येन ग्रस्तमिदं जगत् ॥ २ ॥ स वा अस्मत्कुलोत्पन्न: कल्पेऽस्मिन् भार्गवर्षभ: । नैवाधुनापि भूतानां सम्प्लव: कोऽपि जायते ॥ ३ ॥ एक एवार्णवे भ्राम्यन् ददर्श पुरुषं किल । वटपत्रपुटे तोकं शयानं त्वेकमद्भ‍ुतम् ॥ ४ ॥ एष न: संशयो भूयान् सूत कौतूहलं यत: । तं नश्छिन्धि महायोगिन् पुराणेष्वपि सम्मत: ॥ ५ ॥

Authorities say that Mārkaṇḍeya Ṛṣi, the son of Mṛkaṇḍu, was a sage of extraordinarily long life, the sole survivor at the end of Brahmā’s day, when the entire universe was swallowed by the flood of annihilation. Yet that same Mārkaṇḍeya, the foremost descendant of Bhṛgu, was born in our own lineage during the present day of Brahmā, and in this day we have not seen any total dissolution. It is also well known that, while helplessly wandering in the great ocean of destruction, he beheld in those dreadful waters a wondrous Person—a baby boy lying all alone within the fold of a banyan leaf. O Sūta, I am greatly bewildered and eager to know about this exalted sage, Mārkaṇḍeya Ṛṣi. O great yogī, you are accepted as authority in all the Purāṇas; therefore please cut through my doubt and dispel my confusion.

Verse 6

सूत उवाच प्रश्न‍स्त्वया महर्षेऽयं कृतो लोकभ्रमापह: । नारायणकथा यत्र गीता कलिमलापहा ॥ ६ ॥

Sūta Gosvāmī said: O great sage Śaunaka, your very question will dispel the illusion of all, for it leads to the narrations of Lord Nārāyaṇa, which are sung in praise and cleanse away the contamination of this age of Kali.

Verse 7

प्राप्तद्विजातिसंस्कारो मार्कण्डेय: पितु: क्रमात् । छन्दांस्यधीत्य धर्मेण तप:स्वाध्यायसंयुत: ॥ ७ ॥ बृहद्‌व्रतधर: शान्तो जटिलो वल्कलाम्बर: । बिभ्रत् कमण्डलुं दण्डमुपवीतं समेखलम् ॥ ८ ॥ कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये । अग्‍न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥ ९ ॥ सायं प्रात: स गुरवे भैक्ष्यमाहृत्य वाग्यत: । बुभुजे गुर्वनुज्ञात: सकृन्नो चेदुपोषित: ॥ १० ॥ एवं तप:स्वाध्यायपरो वर्षाणामयुतायुतम् । आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥ ११ ॥

After being purified by his father’s performance of the prescribed rites leading to his brahminical initiation, Mārkaṇḍeya studied the Vedic hymns and strictly followed the regulative principles. He advanced in austerity and svādhyāya and remained a lifelong brahmacārī. Peaceful in demeanor, with matted hair and bark garments, he carried a mendicant’s waterpot, staff, sacred thread, and brahmacārī belt; and to strengthen his vows he also bore black deerskin, lotus-seed prayer beads, and bundles of kuśa grass. At the sacred junctions of day he regularly worshiped Hari, the Supreme Personality of Godhead, in five forms—the sacrificial fire, the sun, his spiritual master, the brāhmaṇas, and the Paramātmā within his heart. Morning and evening he went out to beg, and on returning he offered all he had gathered to his guru. Only when permitted by his spiritual master would he silently take his single daily meal; otherwise he would fast. Thus devoted to austerity and Vedic study, Mārkaṇḍeya Ṛṣi worshiped Hṛṣīkeśa, the Lord of the senses, for countless millions of years, and in this way he conquered unconquerable death.

Verse 8

प्राप्तद्विजातिसंस्कारो मार्कण्डेय: पितु: क्रमात् । छन्दांस्यधीत्य धर्मेण तप:स्वाध्यायसंयुत: ॥ ७ ॥ बृहद्‌व्रतधर: शान्तो जटिलो वल्कलाम्बर: । बिभ्रत् कमण्डलुं दण्डमुपवीतं समेखलम् ॥ ८ ॥ कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये । अग्‍न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥ ९ ॥ सायं प्रात: स गुरवे भैक्ष्यमाहृत्य वाग्यत: । बुभुजे गुर्वनुज्ञात: सकृन्नो चेदुपोषित: ॥ १० ॥ एवं तप:स्वाध्यायपरो वर्षाणामयुतायुतम् । आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥ ११ ॥

After being purified by his father’s performance of the prescribed rites leading to his brahminical initiation, Mārkaṇḍeya studied the Vedic hymns and strictly followed the regulative principles. He advanced in austerity and svādhyāya and remained a lifelong brahmacārī. Peaceful in demeanor, with matted hair and bark garments, he carried a mendicant’s waterpot, staff, sacred thread, and brahmacārī belt; and to strengthen his vows he also bore black deerskin, lotus-seed prayer beads, and bundles of kuśa grass. At the sacred junctions of day he regularly worshiped Hari, the Supreme Personality of Godhead, in five forms—the sacrificial fire, the sun, his spiritual master, the brāhmaṇas, and the Paramātmā within his heart. Morning and evening he went out to beg, and on returning he offered all he had gathered to his guru. Only when permitted by his spiritual master would he silently take his single daily meal; otherwise he would fast. Thus devoted to austerity and Vedic study, Mārkaṇḍeya Ṛṣi worshiped Hṛṣīkeśa, the Lord of the senses, for countless millions of years, and in this way he conquered unconquerable death.

Verse 9

प्राप्तद्विजातिसंस्कारो मार्कण्डेय: पितु: क्रमात् । छन्दांस्यधीत्य धर्मेण तप:स्वाध्यायसंयुत: ॥ ७ ॥ बृहद्‌व्रतधर: शान्तो जटिलो वल्कलाम्बर: । बिभ्रत् कमण्डलुं दण्डमुपवीतं समेखलम् ॥ ८ ॥ कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये । अग्‍न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥ ९ ॥ सायं प्रात: स गुरवे भैक्ष्यमाहृत्य वाग्यत: । बुभुजे गुर्वनुज्ञात: सकृन्नो चेदुपोषित: ॥ १० ॥ एवं तप:स्वाध्यायपरो वर्षाणामयुतायुतम् । आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥ ११ ॥

Purified by the prescribed dvijāti rites performed by his father, Mārkaṇḍeya studied the Vedic hymns and strictly followed dharma’s disciplines. He advanced in austerity and sacred study, remaining a lifelong brahmacārī. Peaceful, with matted locks and bark garments, he carried the mendicant’s waterpot and staff, the sacred thread and brahmacārī belt, black deerskin, prayer beads, and kuśa grass. At the sandhyā junctures he regularly worshiped Śrī Hari in five forms: the sacrificial fire, the sun, his guru, the brāhmaṇas, and the Paramātmā within his heart.

Verse 10

प्राप्तद्विजातिसंस्कारो मार्कण्डेय: पितु: क्रमात् । छन्दांस्यधीत्य धर्मेण तप:स्वाध्यायसंयुत: ॥ ७ ॥ बृहद्‌व्रतधर: शान्तो जटिलो वल्कलाम्बर: । बिभ्रत् कमण्डलुं दण्डमुपवीतं समेखलम् ॥ ८ ॥ कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये । अग्‍न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥ ९ ॥ सायं प्रात: स गुरवे भैक्ष्यमाहृत्य वाग्यत: । बुभुजे गुर्वनुज्ञात: सकृन्नो चेदुपोषित: ॥ १० ॥ एवं तप:स्वाध्यायपरो वर्षाणामयुतायुतम् । आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥ ११ ॥

Morning and evening, restraining his speech, he went out to beg and offered everything he collected to his guru. Only when the spiritual master permitted did he silently take his single daily meal; otherwise he fasted.

Verse 11

प्राप्तद्विजातिसंस्कारो मार्कण्डेय: पितु: क्रमात् । छन्दांस्यधीत्य धर्मेण तप:स्वाध्यायसंयुत: ॥ ७ ॥ बृहद्‌व्रतधर: शान्तो जटिलो वल्कलाम्बर: । बिभ्रत् कमण्डलुं दण्डमुपवीतं समेखलम् ॥ ८ ॥ कृष्णाजिनं साक्षसूत्रं कुशांश्च नियमर्द्धये । अग्‍न्यर्कगुरुविप्रात्मस्वर्चयन् सन्ध्ययोर्हरिम् ॥ ९ ॥ सायं प्रात: स गुरवे भैक्ष्यमाहृत्य वाग्यत: । बुभुजे गुर्वनुज्ञात: सकृन्नो चेदुपोषित: ॥ १० ॥ एवं तप:स्वाध्यायपरो वर्षाणामयुतायुतम् । आराधयन् हृषीकेशं जिग्ये मृत्युं सुदुर्जयम् ॥ ११ ॥

Thus absorbed in austerity and Vedic study, Mārkaṇḍeya Ṛṣi worshiped Bhagavān Hṛṣīkeśa, the Lord of the senses, for countless millions of years, and in this way he conquered death, so difficult to overcome.

Verse 12

ब्रह्मा भृगुर्भवो दक्षो ब्रह्मपुत्राश्च येऽपरे । नृदेवपितृभूतानि तेनासन्नतिविस्मिता: ॥ १२ ॥

Lord Brahmā, Bhṛgu Muni, Lord Śiva, Prajāpati Dakṣa, the great sons of Brahmā, and many others among humans, devas, forefathers, and subtle spirits—all were utterly astonished by the achievement of Mārkaṇḍeya Ṛṣi.

Verse 13

इत्थं बृहद्‌व्रतधरस्तप:स्वाध्यायसंयमै: । दध्यावधोक्षजं योगी ध्वस्तक्लेशान्तरात्मना ॥ १३ ॥

In this way, the yogi Mārkaṇḍeya, bearer of the great vow, upheld strict celibacy through penance, Vedic study, and self-discipline. With his inner being freed from all distress, he turned his mind inward and meditated on Adhokṣaja, the Supreme Lord beyond the reach of material senses.

Verse 14

तस्यैवं युञ्जतश्चित्तं महायोगेन योगिन: । व्यतीयाय महान् कालो मन्वन्तरषडात्मक: ॥ १४ ॥

As the yogic sage thus fixed his mind by mighty mahā-yoga, a vast span of time—equal to six manvantaras of Manu—passed by.

Verse 15

एतत् पुरन्दरो ज्ञात्वा सप्तमेऽस्मिन् किलान्तरे । तपोविशङ्कितो ब्रह्मन्नारेभे तद्विघातनम् ॥ १५ ॥

O brāhmaṇa, in this seventh manvantara—the present age—Purandara Indra learned of Mārkaṇḍeya’s austerities and, fearing his rising mystic power, set out to obstruct his penance.

Verse 16

गन्धर्वाप्सरस: कामं वसन्तमलयानिलौ । मुनये प्रेषयामास रजस्तोकमदौ तथा ॥ १६ ॥

To spoil the sage’s discipline, Indra dispatched Cupid, the gandharvas and apsarās, the season of spring and the sandal-scented Malaya breeze, along with greed and intoxication in person.

Verse 17

ते वै तदाश्रमं जग्मुर्हिमाद्रे: पार्श्व उत्तरे । पुष्पभद्रा नदी यत्र चित्राख्या च शिला विभो ॥ १७ ॥

O mighty Śaunaka, they went to that hermitage on the northern side of the Himalayas, where the Puṣpabhadrā River flows and the famed rocky peak called Citrā stands.

Verse 18

तदाश्रमपदं पुण्यं पुण्यद्रुमलताञ्चितम् । पुण्यद्विजकुलाकीर्णं पुण्यामलजलाशयम् ॥ १८ ॥ मत्तभ्रमरसङ्गीतं मत्तकोकिलकूजितम् । मत्तबर्हिनटाटोपं मत्तद्विजकुलाकुलम् ॥ १९ ॥ वायु: प्रविष्ट आदाय हिमनिर्झरशीकरान् । सुमनोभि: परिष्वक्तो ववावुत्तम्भयन् स्मरम् ॥ २० ॥

That holy hermitage was adorned with auspicious trees and vines, filled with saintly brāhmaṇa families, and graced by pure, sacred ponds. It rang with the humming “song” of intoxicated bees, the excited calls of cuckoos, the jubilant dance of peacocks, and the clamor of many birds. The spring breeze sent by Indra entered, bearing cool spray from snowy waterfalls; embraced by the fragrance of forest flowers, it began to stir the passionate mood of Kāma.

Verse 19

तदाश्रमपदं पुण्यं पुण्यद्रुमलताञ्चितम् । पुण्यद्विजकुलाकीर्णं पुण्यामलजलाशयम् ॥ १८ ॥ मत्तभ्रमरसङ्गीतं मत्तकोकिलकूजितम् । मत्तबर्हिनटाटोपं मत्तद्विजकुलाकुलम् ॥ १९ ॥ वायु: प्रविष्ट आदाय हिमनिर्झरशीकरान् । सुमनोभि: परिष्वक्तो ववावुत्तम्भयन् स्मरम् ॥ २० ॥

Mārkaṇḍeya Ṛṣi’s holy āśrama was adorned with pious trees and creepers, and crowded with saintly brāhmaṇa families, blessed with pure, sacred ponds. It resounded with the humming song of intoxicated bees and the eager cooing of cuckoos; jubilant peacocks danced, and flocks of birds, as if maddened, thronged the hermitage. Then the spring breeze sent by Indra entered, bearing cool spray from nearby waterfalls; embraced by the fragrance of forest blossoms, it began to stir the passion of Kāma, the god of desire.

Verse 20

तदाश्रमपदं पुण्यं पुण्यद्रुमलताञ्चितम् । पुण्यद्विजकुलाकीर्णं पुण्यामलजलाशयम् ॥ १८ ॥ मत्तभ्रमरसङ्गीतं मत्तकोकिलकूजितम् । मत्तबर्हिनटाटोपं मत्तद्विजकुलाकुलम् ॥ १९ ॥ वायु: प्रविष्ट आदाय हिमनिर्झरशीकरान् । सुमनोभि: परिष्वक्तो ववावुत्तम्भयन् स्मरम् ॥ २० ॥

The spring breeze sent by Indra entered the āśrama, carrying cool spray from nearby waterfalls. Embraced by the fragrance of forest flowers, it began to awaken the mood of Kāma within the heart.

Verse 21

उद्यच्चन्द्रनिशावक्त्र: प्रवालस्तबकालिभि: । गोपद्रुमलताजालैस्तत्रासीत् कुसुमाकर: ॥ २१ ॥

Spring then manifested in the āśrama. The evening sky, glowing with the rising moon, became as the very face of spring, and tender shoots and fresh blossoms all but covered the many trees and creepers.

Verse 22

अन्वीयमानो गन्धर्वैर्गीतवादित्रयूथकै: । अद‍ृश्यतात्तचापेषु: स्व:स्त्रीयूथपति: स्मर: ॥ २२ ॥

Then Kāma, lord of the hosts of heavenly maidens, arrived there bearing his bow and arrows. Behind him followed bands of Gandharvas, singing and playing musical instruments.

Verse 23

हुत्वाग्निं समुपासीनं दद‍ृशु: शक्रकिङ्करा: । मीलिताक्षं दुराधर्षं मूर्तिमन्तमिवानलम् ॥ २३ ॥

Indra’s servants beheld the sage seated in meditation, having offered the prescribed oblations into the sacrificial fire. His eyes were closed in samādhi, and he appeared unassailable—like fire itself made manifest.

Verse 24

ननृतुस्तस्य पुरत: स्त्रियोऽथो गायका जगु: । मृदङ्गवीणापणवैर्वाद्यं चक्रुर्मनोरमम् ॥ २४ ॥

Before the sage the women danced, and the singers sang; to the charming accompaniment of mṛdaṅgas, vīṇās, cymbals and other instruments, delightful music arose.

Verse 25

सन्दधेऽस्त्रं स्वधनुषि काम: पञ्चमुखं तदा । मधुर्मनो रजस्तोक इन्द्रभृत्या व्यकम्पयन् ॥ २५ ॥

Then Cupid fitted to his bow the five-headed arrow; Spring, Madhu and the other servants of Indra strove to disturb the sage’s mind.

Verse 26

क्रीडन्त्या: पुञ्जिकस्थल्या: कन्दुकै: स्तनगौरवात् । भृशमुद्विग्नमध्याया: केशविस्रंसितस्रज: ॥ २६ ॥ इतस्ततोभ्रमद्‌‌दृष्टेश्चलन्त्या अनुकन्दुकम् । वायुर्जहार तद्वास: सूक्ष्मं त्रुटितमेखलम् ॥ २७ ॥

The Apsarā Puñjikasthalī put on a show of playing with many little balls. Burdened by her heavy breasts, her waist seemed unsteady, and the flower-wreath in her hair came undone. As she ran after the balls, glancing here and there, the girdle of her delicate garment loosened—and suddenly the wind carried her clothes away.

Verse 27

क्रीडन्त्या: पुञ्जिकस्थल्या: कन्दुकै: स्तनगौरवात् । भृशमुद्विग्नमध्याया: केशविस्रंसितस्रज: ॥ २६ ॥ इतस्ततोभ्रमद्‌‌दृष्टेश्चलन्त्या अनुकन्दुकम् । वायुर्जहार तद्वास: सूक्ष्मं त्रुटितमेखलम् ॥ २७ ॥

The Apsarā Puñjikasthalī put on a show of playing with many little balls. Burdened by her heavy breasts, her waist seemed unsteady, and the flower-wreath in her hair came undone. As she ran after the balls, glancing here and there, the girdle of her delicate garment loosened—and suddenly the wind carried her clothes away.

Verse 28

विससर्ज तदा बाणं मत्वा तं स्वजितं स्मर: । सर्वं तत्राभवन्मोघमनीशस्य यथोद्यम: ॥ २८ ॥

Cupid, thinking he had conquered the sage, released his arrow. Yet all those attempts proved futile—like the fruitless endeavors of one who denies the Lord.

Verse 29

त इत्थमपकुर्वन्तो मुनेस्तत्तेजसा मुने । दह्यमाना निववृतु: प्रबोध्याहिमिवार्भका: ॥ २९ ॥

O Śaunaka, Cupid and his followers tried to harm the sage, but, feeling themselves burned by the sage’s tejas, they desisted—like children who, having awakened a sleeping serpent, quickly withdraw.

Verse 30

इतीन्द्रानुचरैर्ब्रह्मन् धर्षितोऽपि महामुनि: । यन्नागादहमो भावं न तच्चित्रं महत्सु हि ॥ ३० ॥

O brāhmaṇa, though Indra’s followers brazenly assailed the great sage Mārkaṇḍeya, he did not succumb to false ego; for exalted souls such forbearance is no wonder.

Verse 31

द‍ृष्ट्वा निस्तेजसं कामं सगणं भगवान् स्वराट् । श्रुत्वानुभावं ब्रह्मर्षेर्विस्मयं समगात् परम् ॥ ३१ ॥

The mighty King Indra was utterly astonished when he heard of the brahmarṣi Mārkaṇḍeya’s mystic prowess and saw Cupid and his associates rendered powerless before him.

Verse 32

तस्यैवं युञ्जतश्चित्तं तप:स्वाध्यायसंयमै: । अनुग्रहायाविरासीन्नरनारायणो हरि: ॥ ३२ ॥

To bestow His mercy upon saintly Mārkaṇḍeya, whose mind was perfectly fixed in self-realization through austerity, Vedic study, and disciplined restraint, Śrī Hari—the Supreme Personality of Godhead—personally appeared before him as Nara and Nārāyaṇa.

Verse 33

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 ॥

The two—one fair and one dark—had eyes like newly blossomed lotus petals and four arms. They wore deerskin and bark garments with the three-stranded sacred thread, and in Their purifying hands held a kamaṇḍalu, a straight staff, and a bamboo (vaiṇava).

Verse 34

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 ॥

One was fair and the other dark, and both were four-armed, lotus-petaled in Their eyes, clad in raurava deerskin and bark garments, and adorned with the threefold sacred thread. In Their most purifying hands They bore the mendicant’s waterpot, a straight staff, the Vaiṣṇava emblem, lotus-seed prayer beads, a cleansing implement, and the Vedas symbolized as bundles of darbha grass; tall and majestic, They shone with a yellow radiance like lightning—asceticism personified—worshiped by the foremost celestial sages.

Verse 35

ते वै भगवतो रूपे नरनारायणावृषी । द‍ृष्ट्वोत्थायादरेणोच्चैर्ननामाङ्गेन दण्डवत् ॥ ३५ ॥

Those two sages, Nara and Nārāyaṇa, were the Supreme Lord’s direct personal forms. Seeing Them, Ṛṣi Mārkaṇḍeya at once stood up and, with great reverence, offered dāṇḍavat obeisances, falling flat upon the ground.

Verse 36

स तत्सन्दर्शनानन्दनिर्वृतात्मेन्द्रियाशय: । हृष्टरोमाश्रुपूर्णाक्षो न सेहे तावुदीक्षितुम् ॥ ३६ ॥

The ecstasy of beholding Them fully satisfied Mārkaṇḍeya’s body, mind, and senses. His hairs stood on end and his eyes brimmed with tears; overwhelmed by bliss, he could scarcely look upon Them.

Verse 37

उत्थाय प्राञ्जलि: प्रह्व औत्सुक्यादाश्लिषन्निव । नमो नम इतीशानौ बभाशे गद्गदाक्षरम् ॥ ३७ ॥

He rose, hands folded and head bowed in humility, so eager that he felt as if he were embracing the two Lords. With a voice choked by ecstasy he repeatedly uttered, “Namo namah—my obeisances unto You.”

Verse 38

तयोरासनमादाय पादयोरवनिज्य च । अर्हणेनानुलेपेन धूपमाल्यैरपूजयत् ॥ ३८ ॥

He offered Them seats and washed Their feet, and then worshiped Them with arghya, sandalwood paste, fragrant oils, incense, and garlands of flowers.

Verse 39

सुखमासनमासीनौ प्रसादाभिमुखौ मुनी । पुनरानम्य पादाभ्यां गरिष्ठाविदमब्रवीत् ॥ ३९ ॥

Those two most worshipable sages sat at ease, ready to bestow mercy. Then Ṛṣi Mārkaṇḍeya again bowed at their lotus feet and spoke as follows.

Verse 40

श्रीमार्कण्डेय उवाच किं वर्णये तव विभो यदुदीरितोऽसु: संस्पन्दते तमनु वाङ्‌मनइन्द्रियाणि । स्पन्दन्ति वै तनुभृतामजशर्वयोश्च स्वस्याप्यथापि भजतामसि भावबन्धु: ॥ ४० ॥

Śrī Mārkaṇḍeya said: O Almighty Lord, how can I describe You? You awaken the prāṇa, and then speech, mind, and senses act in its wake. This is true for conditioned souls and even for Brahmā and Śiva—how much more for me. Yet You become the intimate friend of those who worship You.

Verse 41

मूर्ती इमे भगवतो भगवंस्त्रिलोक्या: क्षेमाय तापविरमाय च मृत्युजित्यै । नाना बिभर्ष्यवितुमन्यतनूर्यथेदं सृष्ट्वा पुनर्ग्रससि सर्वमिवोर्णनाभि: ॥ ४१ ॥

O Bhagavān, these two personal forms of Yours have appeared for the highest good of the three worlds—to end material suffering and to conquer death. My Lord, You create this universe and assume many transcendental forms to protect it, and then You withdraw it again, like a spider that spins and later draws back its web.

Verse 42

तस्यावितु: स्थिरचरेशितुरङ्‍‍घ्रिमूलं यत्स्थं न कर्मगुणकालरज: स्पृशन्ति । यद् वै स्तुवन्ति निनमन्ति यजन्त्यभीक्ष्णं ध्यायन्ति वेदहृदया मुनयस्तदाप्‍त्यै ॥ ४२ ॥

Because You are the protector and supreme controller of all moving and nonmoving beings, one who takes shelter of Your lotus feet is never touched by the dust of karma, material qualities, or time. Sages who have absorbed the heart of the Vedas praise You; to attain Your company they bow whenever possible, worship You constantly, and meditate upon You.

Verse 43

नान्यं तवाङ्‌घ्र्युपनयादपवर्गमूर्ते: क्षेमं जनस्य परितोभिय ईश विद्म: । ब्रह्मा बिभेत्यलमतो द्विपरार्धधिष्ण्य: कालस्य ते किमुत तत्कृतभौतिकानाम् ॥ ४३ ॥

O Īśa, You are the very embodiment of apavarga, liberation. For people surrounded by fear, I know no true relief except taking shelter of Your lotus feet. Even Brahmā, whose post endures for two parārdhas, fears the power of time—what then of the conditioned beings he creates?

Verse 44

तद् वै भजाम्यृतधियस्तव पादमूलं हित्वेदमात्मच्छदि चात्मगुरो: परस्य । देहाद्यपार्थमसदन्त्यमभिज्ञमात्रं विन्देत ते तर्हि सर्वमनीषितार्थम् ॥ ४४ ॥

Therefore, O Supreme Lord and master of the soul, I worship the root of Your lotus feet, having cast aside identification with the body and all coverings of the true self. These bodily veils are useless, insubstantial, and fleeting—only a presumed separation from You, whose wisdom encompasses all truth. By attaining You, the Supreme Personality of Godhead, one attains all that is desirable.

Verse 45

सत्त्वं रजस्तम इतीश तवात्मबन्धो मायामया: स्थितिलयोदयहेतवोऽस्य । लीला धृता यदपि सत्त्वमयी प्रशान्त्यै नान्ये नृणां व्यसनमोहभियश्च याभ्याम् ॥ ४५ ॥

O Lord, supreme friend of the conditioned soul, for the creation, maintenance, and dissolution of this world You accept the modes of goodness, passion, and ignorance, which are manifestations of Your illusory potency. Yet You especially employ goodness to liberate the souls; the other two modes only bring them suffering, delusion, and fear.

Verse 46

तस्मात्तवेह भगवन्नथ तावकानां शुक्लां तनुं स्वदयितां कुशला भजन्ति । यत् सात्वता: पुरुषरूपमुशन्ति सत्त्वं लोको यतोऽभयमुतात्मसुखं न चान्यत् ॥ ४६ ॥

O Bhagavān, therefore Your wise devotees worship Your beloved, radiant form composed of pure goodness. The Sātvatas declare that goodness is the very form of the Purusha—Your direct manifestation; through it alone are attained fearlessness, spiritual happiness, and the kingdom of God, and not through anything else.

Verse 47

तस्मै नमो भगवते पुरुषाय भूम्ने विश्वाय विश्वगुरवे परदैवताय । नारायणाय ऋषये च नरोत्तमाय हंसाय संयतगिरे निगमेश्वराय ॥ ४७ ॥

I offer my humble obeisances to Bhagavān, the Supreme Personality of Godhead—the boundless Purusha, all-pervading, the very form of the universe, its spiritual master, and the highest Deity. I bow to Lord Nārāyaṇa appearing as a sage, and also to the saintly Nara, best among men—of haṁsa-like purity, master of his speech, and propagator of the Vedic scriptures.

Verse 48

यं वै न वेद वितथाक्षपथैर्भ्रमद्धी: सन्तं स्वकेष्वसुषु हृद्यपि द‍ृक्पथेषु । तन्माययावृतमति: स उ एव साक्षा- दाद्यस्तवाखिलगुरोरुपसाद्य वेदम् ॥ ४८ ॥

A materialist, whose intelligence wanders along the deceptive paths of the senses, cannot recognize You at all, though You are ever present within his own senses and heart and also among the objects he perceives. Yet even if one’s understanding is covered by Your māyā, if he receives Vedic knowledge from You—the original guru of all—he can directly realize You.

Verse 49

यद्दर्शनं निगम आत्मरह:प्रकाशं मुह्यन्ति यत्र कवयोऽजपरा यतन्त: । तं सर्ववादविषयप्रतिरूपशीलं वन्दे महापुरुषमात्मनिगूढबोधम् ॥ ४९ ॥

My Lord, Your vision alone, as revealed in the Vedic scriptures, illumines the confidential mystery of the Self; there even Brahmā and the greatest sages become bewildered when they strive to know You by empirical means. Each philosopher grasps You according to his own conclusions. I bow to that Supreme Person, whose hidden knowledge is veiled by the bodily designations covering the conditioned soul.