Shloka 7
भद्रवटगमनम् — स्कन्देन महिषदानवनिग्रहः
Bhadravaṭa Procession and Skanda’s Neutralization of Mahiṣa
बृहद् रथन्तरं मूर्थ्नों वक्त्राद् वा तरसाहरौ । शिवं नाभ्यां बलादिन्द्रं वाय्वग्नी प्राणतोडसृजत्,उन्होंने मस्तकसे बृहत् तथा मुखसे रथन्तर सामको प्रकट किया। ये दोनों वेगपूर्वक आयु आदिको हर लेते हैं, इसलिये “तरसाहर” कहलाते हैं। फिर उन्होंने नाभिसे रुद्रको, बलसे इन्द्रको तथा प्राणसे वायु और अग्निको उत्पन्न किया
bṛhad rathantaraṃ mūrdhno vaktrād vā tarasāharau | śivaṃ nābhyāṃ balād indraṃ vāyvagnī prāṇato 'sṛjat ||
Wika ni Mārkaṇḍeya: Mula sa kanyang ulo ay iniluwal niya ang Sāman na tinatawag na Bṛhat, at mula sa kanyang bibig ang Sāman na tinatawag na Rathantara—kapwa mabilis ang bisa, kaya tinawag na “tarasā-hara,” yaong umaagaw sa pamamagitan ng bilis. Pagkaraan, mula sa kanyang pusod ay nilikha niya si Śiva (Rudra); mula sa kanyang lakas ay si Indra; at mula sa kanyang hiningang-buhay ay sina Vāyu at Agni.
मार्कण्डेय उवाच
Educational Q&A
The verse frames the gods and Vedic chants as emanations of a single cosmic source, mapping divinities to human and cosmic functions—speech (mouth), cognition/authority (head), inner center (navel), strength, and vital breath. Ethically, it implies that life is sustained by ordered powers and that reverence for prāṇa, speech, and sacrificial fire aligns one with cosmic order (dharma/ṛta).
Mārkaṇḍeya describes a sequence of creation: first the Sāmavedic chants Bṛhat and Rathantara emerge (from head and mouth), then major deities arise from bodily principles—Śiva from the navel, Indra from strength, and Vāyu and Agni from the vital breath—presenting a structured cosmogony where divine roles originate in fundamental life-forces.