Chapter 10 - God Śiva’s Boon to Mārkaṇḍeya

[Sanskrit text for this chapter is available]

Sūta said:

1. Having thus visualized the great magnificence of the Yoga-māyā (yogic deluding Potency) displayed by Lord Nārāyaṇa, Mārkaṇḍeya again sought asylum with him only (for protection).

Mārkaṇḍeya prayed:

2. I have be-taken myself to the soles of your feet which afford protection from fear (or Mokṣa—the real fearlessness in liberation from Saṃsāra) ṭo those who resort to them as your Māyā^[1] which apparently appears as enlightenment, deludes even the learned people (who have not sought asylum with you) into the egoistic feeling that they are really erudite and (spiritually) wise.

Sūta said:

3. While passing through the sky on his bull along with his consort Pārvatī and surrounded by his legions (of spirits etc.) the glorious god Rudra^[2] noticed Mārkaṇḍeya who sat motionless (meditating Hari).

4-5. When goddess Umā (Pārvatī) observed the sage, she requested god Śiva (the Lord of mount Kailāsa): “Be pleased to cast a glance at the Brāhmaṇa, O Lord, see how his body, senses and heart are perfectly controlled and unpurturbed like the sea, the waters and (multitudes of) acquatic animals in which have become motionless after the subsidence of the stormy wind. As you are the bestower of (boons granting) the accomplishment of (your devotee’s) objects, may you be pleased to grant him the fruit of his penance.

The glorious Lord Śiva said:

6. This Brāhmaṇa sage does not at all covet any blessing or superhurṇan power (like aṇimā, laghimā) or even Mokṣa (Liberation from saṃsāra) as he has developed the highest devotion to the immutable, Supreme person (Lord Viṣṇu).

7. O beloved Pārvatī! Let us however have a talk with this virtuous sage; for meeting and association with pious persons is (in itself) the greatest gain.

8. Replying thus the glorious god Śiva, who is the resort of devotees, approached the sage as he was promulgator and preceptor of all lores, and is the In-dwelling Controller of all embodied beings.

9. (Being in spiritual trance) his mental activities were so much restrained that he forgot himself, the universe around him and hence, he could not perceive (god Śiva and his consort) the Rulers and Souls of all beings, even though they approached him personally.

10. Knowing his absorbed mental condition, Lord^[3] Śiva the sovereign ruler of the universe, by his Yogic Power entered the cavity of his heart as air does through pores. The sage was surprised to see in his heart the sudden manifestation.

11-13. He perceived god Śiva’s entry into his heart and was astonished at the flash-like manifestion of that god of a high stature, with three eyes, ten arms, matted locks of reddish brown hair shining like streaks of lightning, appearing brilliant like the rising sun, wearing the skin of tiger (as an apparel) armed with a trident, a Khaṭvāṅga (a skull-topped club) a shield and carrying in his hands a rosary of (Rudrākṣa) beads, a Ḍamaru (an hour-glass-shaped handy drum) a begging bowl of (human) skull, a sword and a bow. Amazed at this sudden revelation of the god, he woke up from his trance to know what it was and whence it appeared.

14. The sage opened his eyes and perceived god Śiva the sole preceptor of the three worlds present (before him) along with his divine consort Umā and his attendants.

15. He respectfully worshipped god Śiva, along with, his consort Umā and his attendants by giving them warm welcome offering them, seats, water to wash hands and feet, sandal paste, wreaths of flowers, burning frank-incense and waving lights in the customary way.

16. He humbly submitted, “O Omni-present Lord, through your own majestic splendour you revel in your own blissful nature. It is because of you that the whole world feels happy. What service can I render to you, O Ruler of the Universe?

17.^[4] I bow to you who are all auspiciousness, devoid of guṇas (and hence tranquil), the embodiment of Sattva (in the Viṣṇu form) bestowing happiness on all. I salute you, the support of the rajas attribute (in the form of Brahmā). Hail to you (in the Rudra form) the embodiment of tamas but not terrific or deluded.

Sūta said:

18. Praised in this way, the glorious Lord, the foremost among gods and the resort of saintly persons, was highly pleased with him. The gracious-minded god laughed heartily and spoke to the sage (as follows).

Lord Śiva said:

19. We three (gods Brahmā, Viṣṇu and myself) are the Rulers of those who are competent to grant boon. Seek from us whatever boon you please. (You should not say “No to this) Our sight cannot be futile. A person can attain immortality (i.e. Mokṣa) through us (i.e. by virtue of seeing us).

20. Brāhmaṇas are by nature pious, tranquil, free from attachment, affectionate to all beings, constant in their devotion to us, above the feelings of envy and animosity and looking upon all as equals.

21. Guardians of the world along with the people, I, god Brahmā and the Supreme Lord Hari himself bow, worship and wait upon them.

22.^[5] We resort to (you) Brāhmaṇas as they do not perceive the slightest difference between me, Lord Viṣṇu and god Brahmā; nor do they so between themselves and other persons.

23. The sacred places (tīrthas) consisting of (holy) water and gods made out of earth and stone (into which the presence of the deity is to be charged by invocation of mantras are not the real sacred places or gods as they purify after a long process of time. But you (Brāhmaṇa sages) purify at the very first sight only.

24. We pay obeisance to those Brāhmaṇas who preserve (in themselves) our (verbal) representation in the form of three Vedas by concentration of mind, meditation, performance of austerities, Vedic studies and self control (consisting of observance of silence, etc.)

25. At the very sight of and by merely listening (to your life and works) persons who have committed great sins and persons (even) of the lowest caste become purified. What need be said of persons who engage themselves in conversation with them (or praise or live in their company)?

Sūta said:.

26. The speech of god Śiva who wears the crescent moon as an adornment on the head, was so much over full with secrets of dharma and was a reservoir of sweet nectar (or was sweet like nectar to the ears) that the sage did not feel sated with it.

27. The sage was bewildered by the Māyā of Viṣṇu (and was made to revolve through the cycle of birth and deaths) and was put through an extremely severe trial. He felt that all his agonies had been completely removed by the nectarine speech of god Śiva. He addressed to him as follows:

The sage (Mārkaṇḍeya) said:

28. O how wonderful! This sportive act of the almighty Ruler (of the universe) is incomprehensible to embodied beings like us, inasmuch as the Rulers of the universe (like Brahmā, Rudra) pay respect to and praise those governed by them.

29. Generally, in order to make people perform their religious duties, these teachers of embodied beings practise them and when these duties are performed by others they show their approbation, and praise the persons performing them.

30. Just as a magician is not affected by his magic creations conjured up by his enchanting power, the great prowess of the glorious Lord (in you) is not affected (lit. spoilt or tainted) by your acts (of bowing, praising us).

31.^[6] Having evolved this universe by his will power, he entered it of his own accord in the form of an individual soul (Jīva) who, like a man in the state of dreaming, appears to be the agent of acts which are really brought about by guṇas (guṇas are the real cause or doers of acts not the Jīva).

32. Salutation to the glorious all powerful Lord (Śiva) who is comprised of three guṇas yet is their master (or the director). I bow to Him who is absolute, one without a second, the preceptor (or father) of the universe and the very embodiment of Brahman.

33. What other boon can I solicit from you when your direct vision is itself a boon, as by your vision a man is blest with all blessings and gets all his wishes realized.

34. I, however, seek one boon from you who are perfect and shower all desired objects (as blessings on your devotees)—May I cherish constant devotion to Lord Acyuta (Viṣṇu) to persons who are his votaries and also unswerving devotion to you.

Sūta said:

35. When Lord Śiva was thus worshipped and extolled in very sweet words by the Sage, he (though willing of his own accord to confer a boon) who was urged with approbation by his consort Pārvatī, spoke to Mārkaṇḍeya.

36. “O great sages, as you cherish (constant) devotion to Lord Viṣṇu (who is beyond the range of sense-preception) all your desires will be fulfilled. May you enjoy hallowing glory, immunity from old age and death to the end of the Kalpa.

37. As you are invested with glorious lustre of Brahman may you be blest with the knowledge of the past, present and future and possess spiritual wisdom along with non-attachment and be the master (i.e. author) of one Purāṇa (now known as Mārkaṇḍeya Purāṇa).

Sūta continued:

38. Having conferred these boons on the sage, the three-eyed God departed telling (on the way) the austere penance and other meritorious acts of the sage and the display of Lord Viṣṇu’s Māyā experienced by him.

39. That eminent-most descendent of Bhṛgu who has attained the glorious power of the great yoga (with spiritual knowledge and whose heart is merged in unflinching devotion to Hari (and has become as if one within) is still seen moving about on the earth.

40. In this way how the intelligent Mārkaṇḍeya experienced the miraculous power and glory of the Māyā of the Lord, has been described to you.

41. This (power exhibited by Māyā and experienced by Mārkaṇḍeya as extending over seven Kalpas as held in old tradition) was an accidental matter (a personal experience through the grace of Lord Nārāyaṇa and not a general experience of all. But some persons not knowing the working of the Māyā regard the deluge experienced by Mārkaṇḍeya as the regular process of appearance and disappearance of men (the creation and dissolution of the universe) which the Māyā of the Supreme Lord brings about repeating it from eternity.

42. O worthiest of the Bhṛgu race, he who listens to with wrapt attention or he who narrates this (account of Mārkaṇḍeya described to you and which concerns the glory of Viṣṇu) both of them will be rid of Saṃsāra produced by the latent effects of Karman.

Footnotes and references:

[1]:

Bhāgavata Candrikā: Even the learned are deluded with their minds distracted by the ignorance caused by Māyā.

[2]:

It was really Lord Nārāyaṇa who assumed the form of Siva and consoled Mārkaṇḍeya who was exhausted (by his experience of the deluge—display of Māyā) Bhāvāratha Dīpikā

[3]:

According to a definition quoted by Siddhāntapradīpa, bhagavān is one who is the knower of creation and destruction, coming and going (the past, present and future) of beings and with Vidvā and Avidyā.

[4]:

Bhāgavata Candrikā Hail to you the bestower of auspiciousness on the world, one devoid of the six states of life (from conception to death); conferer of great happiness on all; constituted of pure sattva (you are Viṣṇu); comprised of rajas (you are god Brabmā); and formidable as an embodiment of tamas you are Rudra as at present.

[5]:

Bhāgavata Candrikā: Those Brāhmaṇas (knowing that I or God Brahmā do not have a separate existence apart from Viṣṇu) do not perceive the slightest difference in Viṣṇu and us (I and god Brahmā) being connected with his body (Brahmaśarīrake maccharīrake cācyute ca).

Bhāgavata Candrikā states that the words—ātman and jana mean two different souls in unintelligent bodies. In his long commentary, he elucidates his viśiṣṭādvaita stance with reference to cit, acit and God.

Padaratnāvalī (i) Those wise Brāhmaṇas know that Hari is in me and also present in god Brahmā. Hence they do not see any difference between Hari and us (due to his presence in us). Hari abides as the Inner controller (antaryāmin) of all mobile and immobile creation. They see no difference in Hari and that creation (as Hari is the same in all).

(ii) They have no misunderstanding about me, Brahmā, mobile beings and immobiles. They do not identify us with Viṣṇu. They see each as is each factually (i.e. separate).

[6]:

Bhāgavata Candrikā: The Lord as the Inner controller abides in the Jīva (individual soul). Being thus inseparably connected, lie appears as if doing the acts, when factually the Jīva is the real doer—

iva-śabdena paramārthataḥ puṇyā- puṇyātmaka-karma kartṛtvābhāvaḥ paramātmani sūcyate.

Padaratnāvalī: The Lord having created this universe by his volition has entered into it as Antaryāmin (i) while abiding therein he appears to be doing acts through senses like the Jīva. As a matter of fact, he is not affected by them, just as a person creating objects (like an elephant or a horse etc.) in a ḍream is factually unaffected by them (lipto no bhavati).